Medicina Practica: OR, Practical Physick.
SHEWING The Method of Curing the most Usual Diseases happening to HUMANE BODIES.
As all Sorts of Aches and Pains, Apoplexies, Agues, Bleeding, Fluxes, Grip∣ings, Wind, Shortness of Breath, Diseases of the Breast and Lungs, Abortion, Want of Appetite, Loss of the use of Limbs, Cholick, or Belly-ach, Apostems, Thrushes, Quin∣sies, Deafness, Bubo's, Cachexia, Stone in the Reins, and Stone in the Bladder: With the Preparation of the Praecipiolum, or Universal Medicine of Paracelsus.
To which is Added, The Philosophick works of:
Hermes Trismegistus,
Kalid Persicus,
Geber Arabs,
Artefius Longaevus,
Nicholas Flammel,
Roger Bachon,
AND George Ripley.
All Translated out of The best Latin Editions, into English; and Carefully Claused, or divided into Chapters, and Sections, for the more Pleasant Reading, and Easier Understanding of those Authors.
Together with a singular Comment upon the First Book of HERMES, the most Ancient of Philosophers.
The Whole Compleated in Three Books.
By WILLIAM SALMON, Professor of Physick.
Living at the Blue-Ball by the Ditchside, near Holborn-Bridgè.
London, Printed for T. Howkins in George-Yard in Lombard-street, J. Taylor at the Ship in St. Paul's Church-Yard; and J. Harris at the Harrow in the Poultrey, 1692.
Contents of the Book:
1. THE PREFACE.
2. SALMON'S Practical Physick. The First BOOK.
3. Hermetis Trismegisti Tractatus Aureus.
4. THE SECOND BOOK OF HERMES TRISMEGISTVS.
5. KALIDIS PERSICI SECRETA ALCHYMIAE.
6. Gebri Arabis Summa: The Sum of GEBER ARABS, Collected and Digested, By WILLIAM SALMON, Professor of Physick.
7. THE SECOND BOOK OF GEBER ARABS.
8. ARTEPHII LIBER SECRETUS.
9. Nicholai Flammel Hieroglyphica.
10. ROGERII BACHONIS RADIX MUNDI, Translated out of Latin into English, and Claused, By WILLIAM SALMON.
11. The Second Book of ROGER BACHON Called, SPECVLVM ALCHIMIAE.
12. Georgij Riplei MEDVLLA ALCHYMIAE.
Medicina Practica, OR, Practical Physick.
CONTAINING The way of Curing the more Eminent and Usual Diseases happening to HUMANE BODIES.
As all Sorts of
Aches and Pains.
Apoplexies.
Agues.
Bleedings.
Fluxes, Gripings, Wind.
Shortness of Breath.
Miscarriage.
Want of Appetite.
Use of Limbs lost.
Collick or Belly-Ach.
Hysterick Colicks.
Apostems.
Thrushes.
Quinsies.
Deafness.
Buboes.
Cachexia.
Diseases of the Breast.
Stone in the Reins.
Stone in the Bladder.
Whereunto is annexed.
The preparation of the Praecipiolum of Paracelsus. 2. The Key of Helmont and Lully. 3. The Opening of Sol and Luna.
By WILLIAM SALMON, Professor of Physick.
The First BOOK.
LONDON, Printed by W. Bonny, for T. Howkins in George-Yard in Lombard-street, and J. Harris at the Harrow in the Poultrey, 1692.
Errata sic Corrigenda.
PAge 61. b. line 19. for Pounds, read 〈◊〉
pag. 165. b. l. 23. r. Receiver half full of Water.
pag. 191. a. l. 16. for strange, r. strong.
pag. 191. b. l. 31. for Word, r. Work.
pag. 201. a. l. 22. r. should not be.
pag. 209. b. l. 4. for noly, r. only.
pag. 236. a. l. 6. for Fire, r. force.
pag. 251. b. l. 23. for removed, r. renewed.
pag. 267. b. l. I. 15. for Coler, r. Color, Colors:
pag. 267. b. l. 31. r. Mercury.
pag. 275. b. l. 6. r. Matters.
pag. 316. b. l. 9. r. impalpable.
pag. 316. b. l. 33. r. difficult in respect of the.
pag. 342. a. l. 8. r. Venus and Mars, by reason of the Oleagenity of Sul∣phur, which is most easily burnt.
pag. 352. l. 4. r. CHAP. XLII.
pag. 395. b. l. 13. r. Inimical.
pag. 3. 6. b. l. 17. 18. r. in this Chap. 47. Sect. 11. 12. aforegoing.
pag. 497. b. l. 8. r. 〈◊〉.
pag. 527. b. l. 7. r. equally.
pag. 543. a. l. 13. for which, r. with.
pag. 629. b. l. 20. for Dosocourse, r. Dis-course.
What other Litteral Errata you shall find, pray be pleased to Correct also with your Pen.
THE PREFACE.
THE intention of a Preface is to inform the Rea∣der of something, which the Book it self cannot tell him of; and this matter relates for the most part, either to the Authors of the Work, or the Matter of the Book: Now this following Work has had many Authors, some of which are of great Antiquity and Veneration, and their Works are valuable, for that they are (some of them) the first things which were written in the World.
2. The first Book of Practical Physick, is (for the most part of it,) my own, deduced from a large Series of Experien∣ces: The Author of which, was only the Translator and 〈◊〉 of the other parts of this work, who in a succinct method, has taken the pains to clause them, viz. to divide them into Chapters and Sections, for the more pleasant rea∣ding, and easie understanding the minds of the said Authors, and withal, has given you a brief Comment, or Explicati∣on of the first Book of Hermes, who was one of the first, and 〈◊〉 Ancient Writers.
3. This Hermes Trismegistus, (who was also the Author of the Divine Pymander) lived, as some suppose, a long time before Moses: He received his Name of Hermes Trismegistus, i. e. Mercurius ter Maximus, The thrice greatest Intelligencer, because he was the first Intelligencer, who com∣municated knowledge to Mankind, by writing.
4. He is reported to have been King of Egypt; without doubt was an Egyptian; and if you believe some Jews, even their 〈◊〉: And for the justification of this, they urge, this Phi∣losophick
Work, for that it is by all confest to be originally written in the Hebrew Tongue, which he would not have done, had he not been an Hebrew, but rather in his Egyp∣tian Language.
5. But whether he was Moses or not, it is certain, he was an Egyptian, even as Moses himself also was; and there∣fore for the Age, it may be supposed (without much Contro∣versie) that he lived much about Moses's time; if he was not Moses, but another Egyptian, it is more than probable that he was King of Egypt; for as Franciscus Flussas thinks, be∣ing chief Philosopher, he was according to the Egyptian Customs, preferred to be chief of the Priesthood, and from thence to be the Chief Governour, or King.
6. And as Paracelsus and Nollius say, He was called, Ter Maximus, for having a perfect and exact knowledge of all things contained in the World, (as this Aureus, or Golden Tractate, and his Divine Pymander witness) which things be divided into three Kingdoms, Mineral, Vegetable, and Animal; in the knowledge and understanding of which three be excelled, and transmitted to Posterity (tho in an AEnigma∣tical stile) the description of the Philosophers Quintessence. or Universal Elixir, which he made as the Receptacle of all Caelestial and Terrestial Virtues.
7. This Great Secret he discoursed, and delivered in the following work, part of which is also said to be found ingraved upon a Smaragdine Table, in the Valley of Ebron. Johannes Functius in his Chronology says, he lived in Moses his time, Twenty one Years before the Law was given in the Wilderness that of Suidas seems to confirm it, who says, Credo Mercu∣rium Trismigistum sapientem Egyptium floruiffe ante Pharaonem. But this of Suidas may be applyed to several Ages, for that Pharaoh was the General Name of many of their Kings: Or, possibly it was intended for some of those times, before the name of Pharaoh was given to their su∣pream Governours; which if so, must be more than 400 years before Moses; yea, before Abraham's descent into Egypt.
8. In this Book our Hermes gives you to understand, that he had the Great Secret of the Philosophick Work; and without doubt, if God ever appeared in any Man, he appear∣ed in him, as is evident both from this Book, and his Pyman∣der: In which Works he has communicated the sum of the Abyss, and the Divine knowledge to all posterity, whereby he has demonstrated himself to be not only an inspired Divine, but also a deep Philosopher; obtaining his Wisdom rather from God, than from Man.
9. As for some of the next Authors, there is not much of their History extant, Kalid is reported to be a Persian King; and Geber, an Arabian King; without doubt, both of them were throughly learned in the Mysteries of Nature, but chiefly in this Philosophick Art. Artefius was a Jew, of whom it is reported, he lived a thousand Years; how truly, I will not say; himself affirms it, and very wise Men, such as Para∣celsus, Pontanus, and others seem to give Credit to it.
10. Flammel was a French Man, and originally a poor Scrivener, yet left so great Monuments behind him as must convince the most incredulous that he knew the Secret, and per∣formed such mighty Works at his own proper Costs and Charges, as the most opulent Prince in Europe can never do the like. I know a Gentleman who went to view these mighty Buildings, and their Records: The Archives and Governors of those places, he told me, own the matter of fact, but deny the Means; say∣ing, that Flammel was a very Pious Man, and went a Pil∣grimage to St. James of Gallicia, for a Reward of which Piety, the Holy Saint bestowed that vast Treasure upon him by way of Miracle; thereby denying the power of Art, by which it was effected, to establish it in a Miracle for a Confirmation of the Romish Church.
11. Roger Bachon, or Bacon, was born Anno 1215. near Ilchester a great Town in Somerset shire, of an Ho∣nourably Family: He was brought up in the University of Oxford, where he made an incredible Progress in the Arts and Sciences: He applied himself to Philosophy, and the
search of Natures Secrets, one of his Tutors being Edmund Arch-bishop of Canterbury, and became a Franciscan Fryar in a Convent at Oxford.
12. He wholly laid himself out in a diligent search of Na∣ture, and the knowledge of the Tongues and Arts; was in∣timate with many Great and Learned Men, expending some Thousands of Pounds in trying Experiments, most of which were supposed to be those of the Philosophers Stone: Nor did he bestow his cost or time in vain; for 'tis believed he attained to the knowledge of the Secret he sought after.
13. By this means he did such great things in Nature, and such Wonders, that not only the Ignorant, but also some Learn∣ed Men reputed him to be Magician, or Conjurer, saying, He made a Brazen Head, which speak, by the help of the Devil: Such was the Ingratitude of that Age, that he was Persecuted by the very Men of his own Order, and Religion: For being Accused of Magick and Heresie, Pope Nicholas IV. (who disliked, or understood not his Learning) cast him into Prison, and kept him close Prisoner many Years.
14. He wrote many Books upon several Sciences, as Grammar, Logick, Geometry, Cosmography, Astro∣nomy, Astrology, Musick, Ethicks, Physicks, Meta∣physicks, Perspective, Opticks, Divinity, History, Physick, Chymistry, and Alchymy: How many Books be wrote is uncertain; 'tis to be doubted all are not in being, and what have out-lived the injury of time, many of them are difficult to be procured, as yet lying hid in Manuscript. As he was an Universal Scholar, so he wrote well in all Arts and Sciences, and Johannes Balaeus, de Scriptoribus An∣gliae, gives us the Titles of above an Hundred Books which he had wrote in all the choilest and most useful Sciences, of which, these we have here made English, are two of them, viz. De radicibus Mundi. and Speculum Alchymiae.
15. He was the greatest Critick of his Age, and complain∣ed vehemently of the Ignorance, and Ingratitude of his Con∣tempories, there being many created then, Arte ulla, Artium
Magistri, & sine Doctrina, Doctores: Hê spared not the ignorance, or ill Lives of the Clergy, for which cause with∣out doubt it was, that he was so ill treated by them, and com∣plained, that not a Man in England, besides Grosthead, and two or three more of his Acquaintance, that understood the Hebrew or Greek Tongues.
16. For the reason therefore of his Learning it was, that he was Accused of Witchcraft, and upon Malicious Pretences, they took from him his Books and Writings, long before Pope Nicholas cast him into Prison; for which cause he complain∣ed to Pope Clement IV. his Friend, saying, The Priests and Fryars have kept me starving in close Prison, nor would they suffer any one to come at me. And some Ig∣norant fellows, that would have been accounted Learned Men, when they could not understand his Books, condemned them as Books of the Black Art.
17. Leland saith, He wrote many Books, but that it was as easie to gather the scattered Leaves of the Sybils, as to Collect but the Titles of them: For which, and his siding with Grosthead, in opposing the Pope, and some other Heresies, as they called them, he was Accused of Witchcraft, and by the said Pope Nicholas seized, and kept close Prisoner as aforesaid; in which Prison, some say, he died for Grief, or with his hard Usage, which was in the 78th. Year of his Age, in the Year of Our Lord, 1292. and was Buried in the Franciscans Church, in Oxford.
18. George Ripley was a Cannon of Bridlington, and flourished in the Year of Our Lord 1470. and about the 10th Year of Our Edward the Fourth: much about which time, he travelled into Italy, and many other Foreign Countries, and wrote his Medulla Alchymiae; and sent it as a Present to the then Arch bishop of York; After all, he returned home to England, and wrote several other Books, as 1. his Epistle to King Edward IV. 2. His Twelve Gates. 3. His Bre∣viary of Alchymie, or Recapitulation, with several other things not yet come to our hands.
19. He was an Excellent Man, profoundly learned in the Art of Alchymie, and an absolute Master (without doubt) of the Secret; and it was the Opinion of a Learned Man in this Study, that his Writings are for the fulness of them, to be pre∣fered before any others that he had ever read or seen: I lear∣ned (says he) the Philosophers Magnet from one; the Magical Chalybs from another; Diana's Doves from a 〈◊〉; the Philosophers Air, or Chamelion from a no∣ther; the Preparation of their Menstruum from ano∣ther; and the number of Eagles in another: But for the true Matter, signs of the true Mercury, and the Operati∣on, I know none (saith he) like Ripley, though Flammel be Eminent, He Dyed Anno Dom. 1490.
20. We come now to the matter of the Book: As to the first Book, we say it is a Practical Discourse upon some princi∣pal Diseases, deduced from the Fountain of Experience it self: wherein we have delivered a new Hypothesis, concerning the Generation of Sand, Gravel and Stones in Humane Bodies, and now brought to light purely by Reason, and Mechanical Operations: The thing as it is noval, it is rational, and with∣out doubt is possible to be improved to many singular advanta∣ges, if a Prudent Man has it under his consideration.
21. The Works of Hermes we Translated with what care and circumspection we could: The First Book was in the Latin Copy divided only into Seven Chapters; we for more conveni∣ent reading have divided it into Thirteen, to which, as a Four∣teenth, 〈◊〉 added the Smaragdine Table. The Latin was barbarous and uncouth, scarcely intelligible, and done out of o∣ther Languages, when Learning was at its lowest ebb; so that it may easily be believed, a free, natural, and true Version, would have been difficult to be made by the best of Scholars, who had been unacquainted with Chymical Learning.
22. As it was one of the first of Writings, and wrote in the first of times, so its Method seems to be rude, the Language obscure, and the Connection of the Discourse not natural; whe∣ther it was designed, in respect to the subject matter; or was
Accidental, as being written in the Infancy of the World, be∣fore the knowledge of Logical method and reasoning was in∣vented, I shall leave to others to determine.
23. This I am confident of, it contains the substance of the Philosophick Learning, the root of the matter, the true Process of the great Elixir, but clouded with AEnigmatical Discourses,; yet not so absolutely obscured, but that in some places he seems to unvail the truth, and expose the Secret; as they who seriously Contemplate the 12th and 13th Chapters, will easily perceive. I have heard several Great, and Learned Men say, that they received a greater light into the Philoso∣phick Work, from these Discourses of Hermes (tho' seem∣ingly rude and unpolished) than from all the Writings in the World, how speciously soever they were composed.
24. For this reason sake, we essayed to write a Comment upon his first Book, or, explicate the meaning of the Ancient Hermes; 1. From the Analogy of Principles. 2. From the natural reason of things. 3. From manifold Experiments. 4. From the Universal Consent, and Sentiments of the Phi∣losophers being compared: So that we cannot say, the Com∣ment is so much ours, as that we have deduced it by a Ratio∣nal Argumentation out of the many, and Voluminous writings of the Ancients, and others, the most Learned in this Science.
25. I determined at first an Explication of the second Book of Hermes; but the work swelling so big, my daily business in my Profession, and other manifold Avocations, have diverted that intention: If what I have done in the first be acceptable and approved, I shall be contented, and it will incourage me to a second Essay of this kind. However this socond Book, as it is shorter, so it is plainer, and in many places, may be its own Comment. In Chap. 18. Sect. 13. he speaks plainly, Now know (says he) that it is our Water which extracts the hidden Tincture; behold the Example and understand it, if you have once brought the Body into Ashes, you have Operated rightly. In the Water and the Ashes is the depth of the Mystery.
26. The Book of Kalid, seems to be of great Antiquity, and has many Excellent things in order to this great Work, yet needs an Explanation, and unlocking, which I had attempted, but meeting with a Key, (which was a Writing found in a Coffin upon the Brest of a Religious Man) which seemed to fit the Wards of this Lock, (as being a Process derived from the same Principles) I desisted from my own thoughts, and have given you that instead of them.
27. As to Geber, I am not ignorant, that it was some Years since published in English by another hand, who has no ways answered my Intention, neither as to the Translation, nor the method of the Work. As to the Translation it was very mean, and in some places false; for instance, see the Latin Copy Printed at Basil, Anno 1572. pag. 765. calce Ca∣pitis 29. at these words, Lunam Amalgamatam cum Mer∣curio, &c. and compare them with the said English Transla∣tion, Printed Anno 1678. page 300. and with our Version in this work, Chap. 45. Sect. 29. so will you easily see the difference.
28. As to the method of the Work, (tho' it was Geber's own) we wholly dislike and decline it for several Reasons which we have gathered out of the Author, for in Chap. 13. of his Investigation of Perfection, he says, That all the words are true, which are now by us written in our Volumes, as found out by Experiment and Reason; but the things experimented which we have seen with our Eyes, and handled with our Hands, we have writ in our Sum of Perfection; therefore studiously peruse our Books, and collect our dispersed Intention, which we have described in divers places, that it might not be exposed to Malig∣nant and Ignorant Men. So that he who would understand him, must make a Collection of like things together, without which the matter will never be understood, or accomplished, for which reason, I rather chose to common place him, than to deliver him in his own order.
29. Again in the Preface of his Sum of Perfection, he says, And what we have diminished in other Books, we have sufficiently made up in this Book, and supplyed the de∣fects of them very briefly; and what we absconded in one part, we have made up in another in this our Vo∣lume, that the compleatment may be apparent to the Wise; so that it appears even from this, that he wrote nothing of the matter in any continued order. And in the same place he affirms, That he who in himself knows not Natural Principles, is very remote from our Art, because he has not a true root whereon to found his intention: And therefore, (says he) labour studiously in our Volumes, and ponder them often in your mind.
30. And in the last Chapter of his Sum of Perfection, he has these words. But that the Malitious may not Calum∣niate us, we declare, That we have not treated of this our Science with a continued Series of Discourse, but have dispersed it in divers Chapters; and this was done, because if we had wrote it in a continued Series of Dis∣course, the Evil Man, as well as the Good, would have unworthily usurped it; therefore we have concealed it in some places, and speak it more openly in others, not under an AEnigma, but in plain Language. Let not therefore the Industrious Artist despair, for if he seeks it, he may find the same, but he who follows Books on∣ly, will very slowly attain the knowledge of this most Excellent Art.
31. In his Invention of Verity, Par. 3. cap. 13. he says, Wonder not that we have dispersed the special things pertinent to this Operation in divers Volumes, seeing we endeavour to hide our Art from Evil Men: And in Par. 4. Cap. 21. he further says, Considerately ruminate upon what we have taught in our Sum of Perfection, for our purpose was not in one only Volume to demonstrate all things, but that Book should declare Book, and ex∣pound the same.
32. Now to manifest, that he treated not of things in a di∣rect order, see Chap. 12. of the Invention of Perfection, sub calce, where he has these Words, Our Stone is no other than a Fruitful Spirit, and Living Water, which we have named the Dry Water: Here he desists and gives over the Discourse, and leaves it interrupted till he comes to the first Chapter of the Third Part of the Sum of Perfectian, where he goes on and continues the Discourse in these words. We now signifie to you, that the Natural Principles in the Work of Nature, are a Fruitful Spirit, and Living Wa∣ter, which we have also named the Dry Water; and so continues the Discourse of it: These two Places, or Discourses, we have joyned; or connected together in this our Translation, Lib. 2. Cap. 37. Sect. 18. that you may see the full of what he intends concerning it.
33. In his Sum of Perfection, Lib. 2. Cap. 8. towards the end of the Chapter, he speaks of the Separation of an Earthy Substance from its compound, which in the root of Nature is united to a Metal, which is done either by Elevation, or La∣vation: The way of doing it he has not taught in the place ci∣ted: But in a great many Chapters distant in the second Part of the said second Book of the Sum of Persection, of the Pre∣paration of Venus, he orderly goes on and Explicates the Me∣thod, saying, The way of the Preparation of Venus is ma∣nifold; one is by Elevation, another is without Elevati∣on; the way by Elevation is, that Tutia be taken (with which Venus well agrees) and that it be ingeniously uni∣ted therewith. These places in our Translation, Lib. 2. Cap. 45. Sect. 11, 12, 13, & 14. we have laid together and united.
34. These are a taste of the many scores if not hundreds of places, which in Geber himself are designedly interrupted; by which means the Mystery is hid, and the Method of operating, and understanding of the Secret, so obscured, that without a great deal of Study, searching, comparing of places, and lay∣ing the ending and beginnings of things together, it would be
almost impossible to apprehend what he intends; for this rea∣son it was, that we went on, not in an orderly and succinct Translation but rather compendiously to common place him; by which means, you have all things relating to one subject or matter laid together, and brought under one and the same head, which in the Author himself are possibly dispersed asun∣der into more than ten, fifteen, or twenty places of this Book.
35. These things being said, we have only to inform you concerning this work, that this our composition, is really Geber himself, without any addition whatsoever. Here is every sin∣gle and individual process contained in the whole book; nor any thing diminished which concerned the knowledge and pra∣ctice of the Art; but that we have (for brèvity sake) left some things out, 'tis true; as all his Prefaces, and prefatory Discourses, contentions and disputes about the reality of this Art tautologies and often repetitions of things (which was necessary in his interrupted method) which to have incerted, as they would have been of no use or profit, so they would need∣lesly have swelled this work to an unreasonabla bulk, where∣by it would have been not only more chargable to the buyer, but more unpleasant and tedious to the Reader.
36. In Geber also there were many cuts or figures of Furna∣ces, which were holy omitted and left out in the afore-menti∣oned English Translation; these to our work we have added, curiously cut in Copper; with quotations upon each figure or furnace, shewing to what Place, Book, Chapter, and Section they belong.
37. Flammel we have also now translated, and claused into Chapters and Sections, to which we have added his sum∣mary of Philosophy, which was never prented with him be∣fore in any Language: To his work we have also added his Hieroglyphicks neatly cut in Copper, with quotations also upon each Hieroglyphick, shewing to what Book, Chapter, and Se∣ction they have a reference, or belong.
38. Artefius (whom we have named Longaevus,) we al∣so claused or composed into Chapters and Sections, which it was
never divided into before in any Language; and because the Author is a Rarity to be met with, we have withal added the Latin Version for the sakes of such ingenious Persons who are cu∣rious in things of this nature: Next to Hermes, he is the most celebrated or famed Author, of whom, and which work, we have many things to say, but that we are prevented by the Epistle of the most excellent John Pontanus, prefixed before the Book, and to which we refer you.
39. The first book of Roger Bachon, called Radix Mundi, we had in manuscript out of the Library of a learned man, and our particular friend, a Doctor of Physick, who set a great value upon it, and not undeservedly; his Speculum Alchymiae is a translation out of that Copy in the Theatrum Chymicum, vol. 2. page 409. a discourse scarcely inferior to any thing extant, and of great estimation among the Learn∣ed.
40. Riply we have published from a Manuscript, not from the printed Copy, yet we carefully compared it with that which was printed, and supplyed it out of that with some thing which the written one wanted; as on the contrary, our written Copy had some things in it, which the printed one had not, as in particular, the first Chapter, which is a Pre∣face to the Arch-bishop of York; so that by the help of both together we have published one compleat.
41. And to this work we also added the last Chapter, viz. Chap. 73. lib. 3. which is an Extract of Ripleys Philosophick Axioms in the Theatrum Chymicum, Vol. 2. page 116. In our written Copy, (which without doubt was Ancient) there were several Annotations in the Margent, referring to se∣veral parts of the work, (the Additions of an unknown Au∣thor) These, because they seemed to be excellent, and very per∣tinent to the Explication of our Author, we have inserted in the body of the Work, in the very place where they are to be read, putting them into Sections, and numbring them with rest; but to distinguish them from the Authors own work, we have caused them to be printed in a different character,
to wit, in the Italick, and every where included them between [] two Crochets.
42. We have wrote an Appendix to our first book of Practi∣cal Physick, containing a short practical method for the Cure of all Diseases; it is but a small thing, not above six or seven sheets of Paper, and only design'd as an abstract to help the Memory; this we had published now in this work, had it not swelled so big; but sinse the magnitude of this has prevented it, we intend, for the benefit it may be to the publick, and the sakes of such as desire it, to publish it alone by it self, with all the speed that may be.
43. These Things being said, I shall now give the Reader an Account (since several have desired it of me) of my Books; what are already published, and what are now in hand in the Press, to be made publick as soon as may be. Those already published are the following Ten:
44. 1. Synopsis Medicinae, the second Edition, with a Compleat Anatomy in Octavo. 2. Pharmacopaeia Londi∣nensis, or the new London Dispensatory, fourth Edition, large Octavo. 3. Doron Medicum, or a Supplement to that my Dis∣pensatory, large Octavo. 4. Polygraphice, or the Art of Drawing, Engraving, Etching, Limning, Painting Wash∣ing, Varnishing, Perfuming, &c. Fifth Edition, large Octavo. 6. Systema Medicinale, Or a Compleat System of Physick, according to several Hypotheses, large Octavo. 6. Parate∣remata, Or select Physical and Chyrurgical Observations, con∣taining above 700 Cures of several Diseases performed by the Author himself, large Octavo. 7. Phylaxa Medicinae, a Ca∣binet of choice Medicines, so many as are enough to Absolve the whole practice of Physick in Two Parts: The first is already Prin∣ted; the other is in hand with, and will soon be published. 8. Horae Mathematicae, the Soul of Astrology, containing that Art in all its Parts, large Octavo. 9. Jatrica, seu Praxis Me∣dendi, containing my Practice, with several Hundred of Ob∣servations at large, in Quarto. 10 Medicina Practica, This present Practical Physick, to which is added a Translation of the
Alchymical Works of Hermes, Kalid, Geber, Artefius, Fla∣mel, Bachon, and Ripley, in large Octavo.
45. Those now in Hand, and to be published with what speed may be, are the following four 11. Seplasium, the English Physitian, or Drugists Shop opened containing the Names. Natures, Kinds, Qualities, Growth, Virtues, Uses, and Goodness (whether Medicinal or Mechanical) of all sorts of Drugs sold in the Drugists Shops; together with the ma∣king, Preparations, Purifications, Properties, and various Uses of Common-Salt, Salt-Peter, Pot-Ashes, Soap, Gun-Powder, and Glass: a Laborous work, and the first of this kind extant in the World. Octavo. 12. Pharmacopaeia Bateana, Translated into English, with a large comment up∣on every Medicine, shewing the Judgments and Opinions of all the most Learned Men, upon each particular Medicament, in Octavo. 13. Officina Chymica, The Chymical Shop, or Apothecaries Hall, shewing the Composition; Preparation, Virtues, Use, Doses, and Dangers of all the things contained there in. A Great work, and comprehending the who'e Art of Chymistry, as it is now Practised, in Octavo. 14. Botonologia or a compleat English Herbal in III. Books; containing. I. English Herbs and Plants. II. English Trees and Shrubs. III. Exoticks, or Out Landish Drugs, so many as we use in Physick. The whole compleated with a Thou∣sand Curious Cuts, being the Icons or Figures of each Plant. Together with, 1. The various names in Arabick, Greek, Latin, and English. 2. The Description. 3. The Kinds or Species. 4. The Differences. 5. The Places of Growth. 6. The Time of Flouring and Seeding. 7. The Qualities. 8. The Specification. 9. The Preparations, Galenick and Chy∣mick. 10. The Virtues and various ways of Using, in Folio.
46. Of these Four last Books, the Seplasium will be pub∣lick, in two or three Months after the publication of this Pra∣tical Physick. The Pharmacopaeia Bateana, is nearly half Printed already. The Officinia Chymica, is also in a good forwardness. And the Botonology or Herbal is hastning with
all the possible Dilligence and Care that may be. The Cuts are the greatest part of them done, but being all performed but by∣one Hand, it makes it so much the longer and more tedious.
47. In the mean time I cannot but complain of an abuse put upon me by one John Hollier who pretends to Publish and Sell my Family Pills, under my Name, Effigies, and Seal, in most places of this Kingdom, without my Priviledge, Order, Al∣lowance, or Consent, to my great Prejudice and Damage. For this Reason, I have made it my Business in part, to make some Improvements and Alterations of the Medicine, for the advantage thereof, of which Hollier nor any Man else knows any thing, neither as to the Names, Numbers or Natures, nor to the Preparation, Parts, or proportion of any thing contained therein.
48. And by Reason of this Alteration, they neither Vomit, nor make Sick, or Grieve the Bowels in the least; but work more nimbly, and pleasantly than formerly, and without any the least danger, being fitted against the most Stubborn and Rebellious Diseases, which scarcely any other Remedy can cure or help So that I modestly affirm, that one Box of these Pills, thus impro∣ved and Advanced in Virtue and Goodness, are worth Five Boxes, (for all that I know Ten) of those which Hollier or any else Make and Sell without my Order or Advice. And from henceforth, they are only to be had thus rightly Prepared by my own Hand, at my House in London, or where else I shall appoint.
49. The World is also desired to take Notice, that the Ad∣vertisement which Hollier or some of his Accomplices, have∣put at the end of one of my late Published Books, entitled, Select Physical and Chyrurgical Observations; Printed for Tho∣mas Passenger on London-Bridge (while I was absent in the West-Indies) is a base unworthy, and Malicious Libel, Designedly done to wrong me; for that I left large quantities of all sorts of my Medicines behind me with my Wife, to be Sold in my absence: nordid I ever give Hollier leave, Order, or Directions to do the same, much less to Publish that Malici∣ous
Advertisement, which now being returned to England, I am necessitated in my own Defence, here to signifie and declare to the whole World.
50. Lastly, As to the Great and Philosophick Work, it is my Opinion and Belief, that there is such a thing in Nature; I know the Matter of Fact to be true, tho the way and man∣ner of doing it is as yet hid from me: I have been Eye witness of so much, as is able to convince any Man endued with Ra∣tional Faculties; that there is a possibility of the Transmutati∣on of Metalls; yet for all these things will not advise any Man Ignorant of the Power of Nature, and the way of her Operation, to attempt the work; lest erring in the Foundation, he should suffer loss, and blame me. Without doubt it is the Gift of God, and he that attains it, must patiently wait the moving of the Waters; when the destinated Angels moves the waters of the Pool, then is the time to immorge the Leprous Metal, and free it from all impurities.
Blew-Ball by the Ditch-side near Holborn-Bridge, London. 10. Nov. 1691.
W. SALMON.
THE CONTENTS OF THE FIRST BOOK. Of Practical Physick.
CHAP. 1. Of Aches of all sorts.
Page 1
Chap. 2. Of the Apo∣plexy
6
Chap. 3. Of Agues
8
Chap. 4. Of Bleeding
14
Chap. 5. Of Fluxes, Gripings, Wind
18
Chap. 6. Of Shortness of Breath
23
Chap. 7. Of Diseases of the Brest
26
Chap. 8. Of Abortion or Miscar∣riage
29
Chap. 9. Of want of Appetite
33
Chap. 10. Of the Loss and Use of Limbs
37
Chap. 11. Of the Cholick, or
Chap. 12. Of an Hysterick Cho∣lick
57
Chap. 13. Of an Aposteme
64
Chap. 14. Of the Thrush
76
Chap. 15. Of a Quinsey
83
Chap. 16. Of Deafness
93
Chap. 17. Of 〈◊〉
101
Chap. 18. Of the Cachexia
110
Chap. 19. Of the Stone in the Reins
118
Chap. 20. Of the Stone in the Bladder
153
Chap. 21. Praecipiolum, The Uni∣versal Medicine of Paracelsus
163
The Key of Helmont and Lully
175
The opening of Sol and Lunae
176
The Contents of the Second BOOK, or, Clavis Alchymiae.
I. The Golden work of Hermes Trismegistus.
CHap. 1. The Preface, Expli∣cating in part, the Prima Materia
179
Chap. 2. The first Exposition of the Matter
184
Chap. 3. The Names and first Operation Explicated
190
Chap. 4. A Continuation of the Explication of the first Opera∣tion
193
Chap. 5. A Dialogue between Hermes and his Son
199
Chap. 6. The several Operations by, and Various Matters of which the Stone is Compo∣sed
206
Chap. 7. The Operations of Na∣ture in the Aqua Philosophica, as in a Seed
213
Chap. 8. The Philosophick Rid∣dle laid down after a new Man∣ner
223
Chap. 9. The last Act, or Conclu∣sion of the Theory of the Phi∣losophers Tincture
227
Chap. 10. The Practical part of the Philosophick Work
233
Chap. 11. The Practical part far∣ther Explicated
240
Chap. 12. The Praxis Exemplifi∣ed from the Nature of Leven and Paste
246
Chap. 13. The Nature of the Fer∣ment farther Explicated
252
Chap. 14. The Smaragdine Table of Hermes
258
The Second Book of Hermes Trismegistus.
Chap. 15. The Entrance into the Work, beginning with Argent Vive.
268
Chap. 16. The Nature of the Medicine, and Government of the Metals
270
Chap. 17. The Difference of the Ferments and Quality of the Spirit
271
Chap. 18. Of Argent Vive, Tin∣cture, Order of the Operation, and of the Fire
273
Chap. 19. That the beginning of this Work is in the Blackness and Darkness: and of the Con∣joyning the Body with the Soul
276
Chap. 20. The Order of the Pra∣ctical part of the Operation
278
Chap. 21. The remaininging O∣perations, and Conclusion of this Work
281
II. The Alchymick Secrets of Kalid Persicus.
Chap. 22. Of the Difficulties of this Art
284
Chap. 23. Of the four Principal Operations, Solution, Congela∣tion, Albification, and Rubifi∣cation
288
Chap. 24. Of the Latter two Ope∣rations, viz. Albification and Rubification
291
Chap. 25. Of the Nature of things appertaining to this Work of Decoction, and its, Effects
293
Chap. 26. Of Subtilization, Solu∣tion, Coagulation, and Com∣mixion
295
Chap. 27. Of Fixation of the Spi∣rit, Decoction, Trituration, and Washing
297
Chap. 28. Of the Fire fit for this Work
299
Chap. 29. Of the Separation of the Elements
300
Chap. 30. Of the Commixion of the Elements which were Se∣parated
302
Chap. 31. Of the Solution of the Stone compounded, and Coa∣gulation of the Stone Dissolved
304
Chap. 32. That Our Stone is but One, and of the Nature thereof
306
Chap. 33. How to make the Stone both White and Red
307
Chap. 34. Kalid's Secret of Se∣crets, or Stone of the Philoso∣phers Explicated
310
Chap. 35. A farther Explication of this Matter.
315
Chap. 36 The Key which opens the Mystery of this Grand Elixir
327
To make Aurum Potabile
333
III. The Summ of Geber Arabs.
Chap. 37. An Introduction into the whole Work
335
Chap. 38. Of the Alchymy of Sulphur
340
Chap. 39. Of the Alchymy of Arsenick
343
Chap. 40. Of the Alchymy of the Marchasite
346
Chap. 41. Of the Alchymy of Magnesia, Tutia, and other Mi∣nerals
349
Chap. 42. Of the Alchymy of Saturn
352
Chap. 43. Of the Alchymy of Jupiter
359
Chap. 44. Of the Alchymy of Mars
366
Chap. 45. Of the Alchymy of Venus
372
Chap. 46. Of the Alchymy of Luna
383
Chap. 47. Of the Alchymy of Sol
391
Chap. 48. Of the Alchymy of Mercury
397
The Second Book of Geber Arabs.
Chap. 49. The Introduction to this Second Book.
413
Chap. 50. Of Sublimation, Ves∣sels, Fornaces
415
Chap. 51. Of Descention, and Purifying by Pastils
424
Chap. 52. Of Distillation, Causes, Kinds, and Fornaces
426
Chap. 53. Of Calcination of Bo∣dies and Spirits, Causes, Me∣thods
430
Chap. 54. Of Solution, and its Causes
436
Chap. 55. Of Coagulation and its Causes
440
Chap. 56. Of Fixation and its Causes
442
Chap. 57. Of Ceration and its Causes
443
Chap. 58. That our Medicine is two fold, one for the White and one for the Red: yet that we have one only Medicine for both
446
Chap. 59. Of the Medicine, Tin∣cture, Elixir or Stone of the Philosophers in General
449
Chap. 60. Of the three Orders of the Medicine
454
Chap. 61. How Ingression is pro∣cured
458
Chap. 62. Of the Cineritium
460
Chap. 63. Of Cementation and its Causes
463
Chap. 64. Of the Examen by Ig∣nition
466
Chap. 65. The Examen by fusion or Melting
467
Chap. 66. The Examen by the Vapors of Acute things
469
Chap. 67. The Examen by the Extinction of Bodies Red Hot
470
Chap. 68. A Recapitulation of the whole Art
471
The Contents of the Third BOOK.
I. The Secret Book of Artefius Longaevus.
CHap: 1. The Preface to the Reader
433
Chap. 2. The Epistle of Johannes Pontanus of the Secret Fire
437
Chap. 3. Of the Composition of our Antimonial Vinegar, or the Secret Water
444
Chap. 4. Of the Operations of our Antimonial Vinegar, or Mi∣neral Water
447
Chap. 5. Of other Operations of our Secret Mineral Water, and its Tincture
450
Chap. 6. Of what substance Me∣tals are to Consist, in order to this Work
455
Chap. 7. Of the Wonderful things done by our Water, in altering
and changing Bodies
458
Chap. 8. Of the Affinity of our Water, and other wonderful things done by it
461
Chap. 9. Of Sublimation; or the separating of the Pure from the Impure, by the Water
467
Chap. 10. Of the Separation of the Pure parts from the Impure
472
Chap. 11. Of the Soul which is extracted by our Water, and made to Ascend
475
Chap. 12. Of Digestion, and how the Spirt is made thereby
480
Chap. 13. Of the beginning of the Work, and a Summary of what is to be done
484
Chap. 14. Of the Easiness and Simplicity of this Work, and of our Philosophick Fire
489
Chap. 15. Of the three kinds of Fires of the Philosophers in par∣ticular
492
Chap. 16. Of the Colors of our Philosophick Tincture or Stone
495
Chap. 17. Of the Perfect Bodies, their Putrefaction, Corruptions Digestion and Tincture
498
Chap. 18. Of the Multiplication of the Philosophick Tincture
504
Chap. 19. Of Sublimation in par∣ticular, and Separation of the Pure from the Impure
508
Chap. 20. Of Digestion, Sublima∣tion and Separation of the Bo∣dies, for the perfection of the Work
512
Chap. 21. Of the Secret Operati∣on of the Water and Spirit on the Body
515
Chap. 22. Of the Signs of the end of the Work, and the perfection thereof
518
II. The Hieroglyphicks of Flammel.
Chap. 23. The beginning of Flam∣mels Book, which is the pe∣roration of the whole
521
Chap. 24. The Explication of the Hieroglyphick Figures: and of the Book of Abraham the Jew
522
Chap. 25. Of his Pilgrimage into Spain, and meeting with a Jew∣ish Priest, who in part inter∣preted the said Book
527
Chap. 26. Of the Projection which he and his Wife made upon Mercury: and of the Hospitals, Churches and Chappels which they Built
532
Chap. 27. The Theological Inter∣pretation of these Hierogly∣phicks
537
Chap. 28. The Philosophical In∣terpretation according to Her∣mes
540
Chap. 20. Of the two Dragons of a Yellowish, Blew, and Black Color
546
Chap. 30. Of the Man and Wo∣man cloathed in an Orange co∣lored Gown, in a Field Azure and Blew, with their Motto's
553
Chap. 31. Of the Figure like Paul the Apostle in a White and Yellow Robe, with a Man Kneeling by his Feet, in a Robe
of Orang, Black and White
558
Chap. 32. Of the Green Field with two Resuscitants, two Men and one Woman, all in White: two Angels beneath, over whom is the Figure of our Lord and Saviour, Judging the World, in a Robe Citrine White
564
Chap. 33. Of the Field white and Blew, with the two Angels of an Orange color
567
Chap. 34. Of the Figure like Peter the Apostle, in a Robe Citrine Red holding a Key; a Woman kneeling by his Feet in an Orange colored Robe
570
Chap. 35. Of the Dark Violet Field, in which is a Man of a red Purple colour, holding the Foot of a Lyon, red as Vermi∣lion, having wings.
574
Chap. 36. Flammel's Summary of Philosophy
576
III. Roger Bacon's Radix Mundi.
Chap. 37. Of the Original of Me∣tals, and principle of the Mine∣ral work
585
Chap. 38. Of Mercury, the second principle of the work
588
Chap. 39. Of the purification of Metalls and Mercury, for the work
590
Chap. 40. Of the conjunction of the Principles, for this great work
592
Chap. 41. Of Vessels, Lute, Clo∣sing, and Times of the Philoso∣phick work
395
Chap. 42. Of the Philosophers Fire, kinds of Government thereof
597
Chap. 43. Of the AEnigma's of Philosophers, their Deceptions, praecautions, &c.
600
Chap. 44. Of the various Signs ap∣pearing in every Operation
602
Chap. 45. Of the Eduction of the Whlteness out of the Black Matter
605
Chap. 46. Of the way how to Educe the red Tincture out of the White
607
Chap. 47. Of the Multiplication of Our Medicine by Dissoluti∣on
609
Chap. 48. Of the Multiplication of Our Medicine by Fermenta∣tion
611
Chap. 49. Of the Differences of the Medicine, and proportions used in projection
615
Chap. 50. Of Projection, and how it is performed upon the Metals
617
Chap. 51. Of the compleat. or per∣fection of the whole work
618
The Second Book of Roger Bacon, called, Speculum Alchymiae
Chap. 52. The entrance into this work and definition of the Art
621
Chap. 53. Of the Natural princi∣ples and Generation of Metals and Minerals
622
Chap. 54. Of the nearest matter out of which the Elixir is drawn
624
Chap. 55. Of the nearest matter of our Stone, yet more plainly
627
Chap. 56. Of the manner of Working, regulating, and con∣tinuing the Fire
630
Chap. 57. Of the Quality of the Vessels and Fornaces
632
Chap. 58. Of the colors Acciden∣tal and Essential appearing in the work
635
Chap. 59. Of the manner of Pro∣jection upon any of the Imper∣fect Metals
637
Chap. 60. A short Recapitulation of the whole work
640
IV. George Ripley's Medulla Alchymiae.
Chap. 61. The Preface to the Arch-Bishop of York
643
Chap. 62. A farther Discourse of the Philosophers Mercury
648
Chap. 63. Of the Mineral Stone, and Philosophick Fires
652
Chap. 64. The manner of Elixi∣ration with the Fire against Na∣ture
657
Chap. 65. The Practice upon the Calx of the Body dissolved
660
Chap. 66. Another way of Elix∣irating Gold by the Fire against Nature
665
Chap. 67. Two other Mineral Elixirs, or two other processes of Mercury
669
Chap. 68. The second of the for∣mer Elixirs, with Mercury and the Body Alchymick
672
Chap. 69. Of the Vegetable Stone
674
Chap. 70. The remaining Process of the Vegetable Stone
679
Chap. 71. Of Our Animal Stone
285
Chap. 72. The Reserved Secret Explicated
685
Chap. 73. Ripley's Philosophick Axioms out of the Theatrum Chymicum.
687
ADVERTISEMENTS.
Balsam de Chili.
I. IT is an Excellent Balsam differing from that of Peru, and Tolu, but no ways inferiour in Virtues and Excellency, as the several Experiments lately made of it by several Learned Physicians in the curing of Diseases, have given sufficient proof of: It is without doubt the most precious of all natural Balsams, by reason of its great Virtues, and admirable Odour, excelling all others, even the most fragrant.
2. It eases all manner of Pains in any part of the Body, coming of Cold or Wind, chiefly pains of the Stomach, Indigestion, and want of Appetite, corroborating and strengthning of it after a wonderful man∣ner. It cures all Ulcers of the Brest and Lungs, Reins, Bladder or Womb, inward bruises, spitting of Blood, and such like, helps short∣ness of breath, Coughs, Consumptions, Wheesings Hoarsness, Asthma's. and other Diseases of those parts.
3. It is good against the falling Sickness, Apoplexy, Convulsions, Palsies, Lethargy, Tremblings, old Head-aches, Megrims, Vertigo's, and other cold and moist Diseases of the Head, Brain, and Nerves, be∣ing inwardly taken as after directed, and outwardly anointed upon the part. It strengthens the Brain, helps the Memory, comforts the Nerves, and fortifies all the Senses both internal and external, beyond any other natural Balsam.
4. It kills Worms whether in old or young, cures Ruptures, altho' of many years standing; dissolves soft stones, and expells them, as also Sand, Gravel, or Slime, or any other thing which may obstruct the Urine, or stop its passages; so that it is believed there is scarcely a better Remedy for that purpose upon Earth; for it gives ease in the most vehement pain, and being constantly taken for some time, per∣fects the Cure.
5. It eases all Colick pains. Gripings, Wind in the Stomach or Bowels, and perfectly cures all Fluxes, bloody Fluxes, Excoriations, and such other like Distempers of the Guts. It cures deasness, pain and noise in the Ears to a wonder, a drop or two being put in, and stopt in with a little Cotton dipt in the same.
6. It provokes the Terms in Women, being taken from 20 to 40 drops or more in a glass of White-wine, (as anon directed) Morning and Night for a Week together: it is said to cure barrenness, promote Conception, and cause easie delivery to Women in Travel, and in a great measure prevents or takes away those after-pains, being taken to the quantity aforenamed in a glass of Juniper-water.
7. It heals all manner of green Wounds, rotten Ulcers, Fistula's, new or old running sores in any part of the body, as also punctures or hurts of the Nerves and Tendons, Aches, pains, lameness, weakness of the Limbs or Joynts, being dropt into the wound or puncture, or other∣wise applied thereon with Lint, a Tent, or Leather, &c. and bound up, and not stirred in 24 hours, it commonly cures at 4 or 5 times dressing, sometimes at 2 or 3 times, and sometimes at the first dres∣sing, be the wound deep, contused, or large.
8. It is an assured Remedy to cure the Palsie (if not inveterate) Trembling, Gout, or any weakness of the Nerves and Joynts coming of a cold and moist cause, by anointing the afflicted parts therewith, and taking of it inwardly, as shall be immediately directed; for it does gently, and by degrees (as it were) carry off the morbifick Cause and matter almost to a Miracel.
9. This marvellous Balsam opens all obstructions of the Liver and Spleen, being taken Morning and Evening for a Month together in a little Syrup, or other convenient Vehicle: It is held for a great Trea∣sure, and has many other singular Virtues not here necessary to be na∣med, lest we should prejudice its worth and Excellency.
10. The way and manner of taking it. In diseases of the Head, Brain, and Nerves, give it in Rosemary, or Juniper-water, or in Canary: For the Stone, and other Diseases of the Reins and Bladder, you may give in Rhenish-wine: For the Colick and Diseases of the Bowels, you may give it in Juniper or Cardamum-water: For Palsies and weaknes∣ses of the Nerves and Joynts, you may give it in some Antiparalitick Wine: First grind or mix it with a little of the yolk of an Egg, to open its body, and then mix it with the Liquor you would give it in.
11. If the sick cannot take it so, it may be made up into Pills with some fit Powder, as of Zedoary, Nutmeg, Cinnamon, Bay-berries, Cu∣bebs, Winter-cherries, or what the Physician shall think more fit, and so gilded; for by this means it will be taken without nauseating; you may give the Balsam from half a Dram to two Drams, according to Age and Strength; and it may be given Morning and Night for a Month, two, or three together.
12. And it is certain that this Balsam is one of the greatest speci∣ficks in the cure of the Palsie, Scurvy and Gout that is, transcend∣ing all other Medicaments; but it ought to be constantly given in a due Dose, and with those Advantages that it may not loath the Sto∣mach;
so taken, it performs more than any other Balsam: It cleanses the whole body of all Impurities, mundifies the whole mass of Blood, heals all inward Bruises, Wounds, Ulcers, or Excoriations, whether in the Bowels or Lungs, restoring decayed Nature, and carrying off all its Faeculencies by Urine and Stool.
It is only Sold by the Author of this Work, at his House at the Blue-Ball by the Ditch-side, near Holborn-bridge,; and at Mr. John Harris's at the Harrow in the Poultry, London. Price 24 s. the Pound; or 18 d. the Ounce.
AT the sign of the Archimedes and Spe∣ctacles in Ludgate-street, near the West-end of St. Paul's, lives John Marshall, who both turns and grinds, makes and sell's all sorts of Glass Instruments; as, Perspe∣ctive Glasses, Telescopes, Microscopes, Ho∣roscopes, Sky-Opticks, Reading Glasses; from the smallest size to 20 Inches Diametre; Microscopes according to Mr. Leewenhoeck: Also Microscopes of the said Marshall's De∣signing, a singular Invention for the advan∣tage of Light, the like of which were never yet done before. Also Spectacles for all Ages, Cristal Prisms, Speaking Trumpets; and all other sorts of Optick Glasses (for brevity sake) not here named.
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Page 1
SALMON'S Practical Physick. The First BOOK.
CHAP. I. Of ACHES of all sorts.
I. For an Ach, proceedings of Cold in any part of the Body.
TAke Oyl Olives, Venice Turpen∣tine, ana two Ounces; Oyl of Amber four Ounces, Vola∣tile Salt of Amber six Drachms; melt, and mix them together for a Balsam, and anoint the place well there with, Morning and Evening; for eight or ten days, more or less, as occa∣sion requires. Salmon.
II. For an Ach in the Joints.
Take Palm Oyl, Turpen∣tine ana one Ounce; Oyl of Wormwood, three Oun∣ces, Volatile Salt Armonicak two Ounces, melt, mix, and make a Balsam; It is excel∣lent, being anointed with all. Salmon.
III. For Aches in the lower parts of the Body.
Take Palm Oyl, Turpen∣tine,
Page 2
Oyl of Amber, and An∣niseeds, of each one Ounce, mix, melt, and make a Balsam. Salmon.
IV. For an Ach in the Bones.
Take Palm Oyl, Turpen∣tine, ana two Ounces; Oyl of Amber and Juniper Ber∣ries, of each two Ounces and two Drachms: Cam∣phier two Ounces; melt, mix, and make a Balsam. Salmon.
V. An approved Searcloth for all Aches.
Take Burgundy Pitch, one pound; Oyl Olive, six Ounces; Wax, four Ounces; white Frankincense, two Ounces, powdered; melt them in a Pipken, stirring all well together, and Boil to a Consistency; then pour out all into a Bason, or Pan of Water; then anoint your Hands with Butter, and make the Plaster, into Rolls.
VI. An Excellent Ointment for the same.
Take the Gall of an Ox, White-wine Vinegar, Palm Oyl, Aqua Vitae, of each a like quantity; boyl them gently on a Fire, keeping it scum'd, till it grow clammy, and with this bathe well the part, by rubbing it in, be∣fore a Fire, with a warm Hand Morning and Evening, still laying a Linnen Cloth upon it.
VII. For Ach in the Bones, and the Gout.
Take of the best Aqua Vitae, and Oyl of Amber, of each a like quantity, mix them well together; and a∣noint the part well with a warm Hand before the Fire, and bind on it a Linnen Cloth, Morning and Eve∣ning.
VIII. For the Joynt Ach, and the Gout, most Excellent.
Take the Juice of Sage, Aqua Vitae, the Oyl of Bays, Vinegar, Mustard, and of an Oxes Gall, of each a like quantity, put them all together in a large Ox Blad∣der; Tye it fast, and chafe it up and down with your Hand, during one hour and half, then keep it for your Use, and anoint the griev'd
Page 3
part Morning and Evening.
IX. A Process against all Aches in the Back, Hips, Sides, Knees, or any part of the Body.
Take first Pil. Mirabile one Scruple, to Purge now and then, and take them in Syrup of Roses; after Purg∣ing, procure Sweat thus.
Take Guaiacum, one Ounce and a half, the Root of Enulacampane, one Ounce; boyl them in a Pot∣tle of small Ale, till half be consumed, then drink thereof a quart in a Hot∣house, and Sweat often; Then in the House, bathe all the Body with this O∣leaginous Balsame.
Take Oyl of Amber, Oyl of Turpentine, of Foxes, of Excester, and of Chamo∣mil, of each a like quantity, and mix it well with some Brandy.
And if the Pains and Aches, fall out to be most painful in the Night (as ma∣ny times they do.)
Then at Night let him take this Potion, Syrup of Poppy, three Drachms; Syrup of Betony, one drachm and a half; Waters of Bug∣loss and Sage, of each an Ounce, mix them well to∣gether.
X. This Cured a Man per∣fectly, when he was Lame over all his Body.
Take the Gall of an Hei∣fer, for a Man; and the Gall of a Steer, for a Woman; Brandy, of each a like quan∣tity; then bath it well upon the Wrist, a little before the Fit cometh, and let it lie till the Fit be gone.
XI. Aches from a hot Cause.
Take Spring Water, two quarts; Sal Armoniack, Ni∣tre, of each four Ounces; mix, dissolve, and keep it for Use: Bathe the part with it; then anoint with Oyl of Poppy Seed. Salmon.
XII. Another for the same.
Take Camphire, two Ounces; Spirit of Wine, a pint; mix, and dissolve, there with; bathe the parts Afflicted. Salmon.
XIII. Another for the same.
There is nothing better in the World, than to bathe
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the place afflicted, two or three times a day; which our Guttae Vitae, mentioned in one Phalyxa, lib. 1. chap. 9. sest. 1. Salmon.
XIV. For an Ach in the Shoul∣der.
Take Bole Armoniack, Chalk, ana one Ounce; Spanish Oyl, one Ounce; Vinegar six Drachms; Camphir, half an Ounce or better; Saffron, 2 Drachms: Mix, and apply it hot with Tow twice a day. Salmon.
XV. An Ach from a Vehe∣ment hot Cause.
Take Comfry Roots fresh gathered, beat them, till they are soft, or a perfect Cataplasm; then spread up∣on Leather, and apply it: 'Tis an excellent thing. Salmon.
XVI. Another against Aches.
Take Balsam of Amber, and anoint with it twice a day. How this Balsam is made, see in our Phylaxa, lib. 2. now in the Press.
XVII. Another for the same.
Take Oyl of Earth-worms one Ounce; Oyl of Am∣ber, one Ounce; mix them. If this increases the Pain, it proceeds from an hot Cause; Anoint then with this Re∣ceipt, Unguentum Populneum, two Ounces; Oyl of Poppies, six Ounces; in which dissolve Camphire two Ounces; mix them for an Ointment. Salmon.
XVIII. For an Ach by a Fall.
There is nothing better then that you anoint the place hurt with Balsam de Chili twice a day, rubbing it well in, and keeping warm, for that helps to disipate the Congregation of Humours. Salmon.
XIX. For an Old Ach.
I have scarcely found any thing more effectual, than, first, well to anoint, for three or four daies, with Balsam de Chili; and then afterwards to apply Balsamum Amicum plaister-wise, for a month together. See them in my Phylaxa. Salmon.
XX. Anothor for this purpose.
Make a Plaister of Taca∣mahaca, and apply it. Sal∣mon.
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XXI. Aches from vehement hot Causes.
Take Oyle of the Yelks of Eggs one Ounce, dissolve in it Camphire two Ounces; and mix all with Oyl of Earth Worms one Ounce, and anoint with it. Salmon.
XXII. To heal and strengthen weak Limbs of Children, and those which cannot stand nor go. Most wonderful and excellent to cure the Rickets.
Take juices of Sage, sweet Marjoram, Rosemary, Time, Chamomil, Hysop, Fever∣few, Lavender, Balm, Mint, Wormwood, Rue, Winter-Savory, and Bays, of each Three Ounces; put it in a double Glass, the which stop well, and paste it all over with Dough, and set it in an Oven with Houshold-Bread; and when it is drawn, break off all the Paste, and if the juice be thick, break the Glass, and put it into a Gally-Pot; and when you use it, take the quantity of Two Spoon∣fulls of it, and put to it as much of the Marrow of an Ox Leg, melt them together, stir them well, and add to it a little Brandy; and Morn∣ing and Evening anoint well before a Fire the Child's Arms, Sides, Thighs, Leggs, Knees, Feet and Joynts, ba∣thing it well in, with a warm Hand. Then give it some Syrnp of Rheubarb (to open the Obstructions of the Liver) and mingle it with Two Ounces of Mint-water, mix it well, and give it the Child fasting. This will mightily strengthen the Limbs, and make the Child to stand and go. Probat.
XXIII. For all Aches or Pains in the Nervous Parts, ari∣sing from a Cold Cause, Contusions, &c.
There is nothing can take away the Preheminence from Balsam de Chili (which may always be had at the Author's House, at the Blue Balcony, by the Ditch-side, near Hol∣bourn Bridge, London;) be∣cause of its amicable and pe∣culiar Faculty in strength∣ning the Nerves, and dissol∣ving or dissipating any inhe∣rent Matter. I could give you (I believe) an Hundred Histories, of Cures of this kind, performed by this Me∣dicine,
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I have cured with it an Ach in the Hip, or the Sciatica. Anoint with it twice a day, at least, Viz. Morning and Evening, and apply 〈◊〉 dipt in it, over the part in the mean season. Salmon.
CHAP. II. Of the Apoplexy.
1. TAke of the best Aqua∣vitae, well rectified from Phlegm, one Pint; Oyl of Vitriol one Spoonful, mix them, and let him drink thereof one Spoonful first in the Morning, and another last at Night.
Then let him Sweat in a Stove, twice a Week, and every time thereafter, bathe him with Balsam de Chili. This is Excellent.
II. For the Joint-ach, and Numbness after an Apo∣plexy.
Take Six Spoonfuls of Dragon-water, dissolve in it one drachm of Mithridate; drink the same draught Three Mornings together fasting, and sweat Two Hours after it. This Cures.
III. For an Apoplexy, or other like Fits.
Take a large quantity of Earth-worms, gathered in the Mornings in May (when they Generate:) put them into a Pail of Water for twen∣ty four Hours, that they may perfectly cleanse themselves: This done, take them out, and dry them carefully upon a Marble Tile, before a clear Fire: being thoroughly dryed, keep them in a dry place for use. When you have Occasion to use them, beat them into Powder, in a large Brass or Iron Mortar; and of this Powder, take a Spoonful at a time, Morn∣ing and Evening, in a Glass of Wine, four days before, and four days after, the Full, and Change of the Moon;
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it will perfectly Cure. I lately cured one of an Apo∣plexy therewith; and I know several others, cured some Years since. Salmon.
IV. An Errhine against an Apoplexy, in the Fit.
I can propose no better than that of Deckers, which exceeds all others; and it is thus made. Take Turbith Mineral, one Ounce; powder of Liquorice, three ounces; Flowers of Rosemary, one ounce and a half, mix into a most sub∣tile Powder. Of this Powder you may blow up, from six to ten or twelve grains at a time, Viz. from three to five or six, up each Nostril: It brings out of the Fit; and used in the Intervals prevents it: I have proved it in two or three several Persons. Deck ers saith, multumque pituitae viscidae educit; cum successu praescribitur hic Pulvis in Apo plexia, Epilepsia Lethargo, Ca pitisquè affectibus soporosus om∣nibus, nec non quibusdam ca∣pitis affectibus recentibus, & inveteratis vertigine, gravedi∣ne, &c. Exec. med. pag. 20. Salmon.
V. Strong Purging in an Apoplexy.
Authors commend purge∣ing, but it must be with very strong Medicines; as Troches Alhandal, Scammony with Castor, or Pil. Cochie, one ounce, as Rondeletius pre∣scribes: But in my Opinion, nothing is better than my Pil. Mirabiles, taken from a scruple, to half a drachm. See it in my Philaxa Med. Lib. 2. Now in the Press. If Purgatives do nothing, the Patient commonly dies. Salmon.
VI. Strong Emeticks to be given.
Celsus saith, Many things ought, or may well be done in a dangerous Case, which other∣wise should be omitted. There∣fore, it is Lawful to give An∣timoniates in a large dose; as Aqua Benedicta, Vinum Anti∣moniale, Infusion of Regulus, Sal Emeticum Mynsichti, and such like: which evacuate great quantities of Phlegm, and other Humours, not on∣ly from the Stomach and Bowels, but even from the Brain it self. Salmon.
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VII. Alterative Remedies for the same.
Nothing is better than our Powers of Rosemary, Amber, and Spir. Antiasthmaticus, given as directed in our Phy∣laxa.
Salmon.
CHAP. III. Of AGVES.
I. A rare Secret to Cure all Agues whatsoever.
TAke Venice Turpentine half an ounce; incor∣porate it with as much Cam∣phire and Mastick beaten in∣to fine Powder, as will make it into a Plaister; then take of it, and spread it on a piece of Sheeps Leather, cut round, and lay it on the Stomach and Navel pretty warm, a day before the Fit cometh, Probat.
II. Against an Ague.
Take Posset-drink, a pint and half, put into it nine heads of Carduus, boyl it 'till half be wasted; to every quarter of a Pint, put in a quarter of a Spoonful of gross Pepper, stir it well, and take half a Pint an Hour before the Fit cometh; and be sure to Sweat him in his Bed up∣on the taking of it.
III. A Plaister against an Ague.
Take a piece of Leather pricked full of Holes, spread it over with Venice-Turpent. and on that spread all over Rue and Frankincense, bea∣ten into Powder, of each a like quantity, then bind it to the Wrist a little before the Fit cometh, and let it lie 'till the Fit be gone.
IV. Against a Tertian Ague.
Take (at the coming of the cold Fit) half a Pint of
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expressed Juice of Ger∣mander; for Germander is styled by Physicians, the Scourge of a Fever.
V. Against all burning and pestilential Fevers.
Take of the Herb Fluellin cut small, and infuse it twen∣ty four Hours in White Wine, then Distil it, and drink of this Distilla ion, with three, four, five, or six Drops of Oyl of Vituol in every Draught, when Thirsty. This hath cured Old and Young that took it.
VI. An Excellent Process to Cure all Quotidian, Ter∣tiane, Pestilential and Burn∣ing Fevers and Agues.
Take Aloes three drachms, Myrrh one drachm, Saffron half a drachm, Sugar three drachms; beat them well to∣gether, then infuse them in a pint of White. Wine over Night, and give it two seve∣ral Mornings, half a pint at a time to purge with.
And for ordinary Drink, when-thirsty, use this. Take White-Wine-Vinegar, half a pint; Rose-water, Conduit or Fountain Water, ana, one Pint; seeth them together with a Pound of Sugar.
VII. Sleep to procure, in an Ague.
If he want Sleep, Take Syrup of white Poppy, one ounce; distilled Water of Lettice; Sal Prunella 15. grains: mix them, and take it at Night, for Sleep cools the Body, and prevents mo∣tion, and Motion is one of the principal Causes of heat.
VIII. An Ague, with a sore Mouth to Heal.
If the Mouth be sore, take of red Sage grosly cut, one handful: of French Bar∣ley beaten, Roach Allom, ana one ounce: Boyl all these together in a pint and a half of Spring-water, then dulei∣fie it before it be cold with Honey, and therewith wash the Mouth, and gargle the Throat.
IX. Against a new Ague.
Take one drachm of pine Tobacco in the Leaf, infuse it all Night in half a pint of White-Wine, then strain it,
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and drink it, fasting two Hours after it. This will purge Phlegm and Choler throughly.
X. Against a burning Feaver.
Take Water distilled from Wall-nuts, a Week or two before Mid-Summer, and give of that Water one ounce and a half at a time, an Hour before the Fit. It Cures.
XI. An Excellent Julep in all Fevers.
Take Poppy-water, four ounces of Prune-water, Juice of Oranges, Syrup of Gil∣ly-flowers two ounces, a few drops of Spirit of Vitriol; mix them, and let the Pati∣ent drink two or three spoon∣fuls at a time often.
XII. A Specifick against all manner of Agues.
Take Quin-quina, or Je∣suits Bark, two Drachms; beat it into Powder, just a∣bout the time of using it; In∣fuse it in a good Draught of Claret, or other Generous Wine, for the space of two Hours; then give the Patient both Liquor and Powder at once, as they lye in Bed. Some advise to give it as the Fit is coming, others, as the Fit is going off; the latter way is best, if the Sick be very weak. Salmon.
XIII. Another Remedy for the same.
If you give my Catharti∣cum Argenteum to forty, fifty, sixty, or one hundred Drops, according as the Patient is in Age and strength, as I have directed in my Phylaxa Medicinae, Lib. 1. Cap. 3. and continue it for five or six times taking, it will go near to Cure any Ague whatso∣ever; more especially, if af∣ter such universal Purging, you give either my Guttae Vitae, or my Volatile Lauda∣num, in such due Dose as in my said Phylaxa is prescribed, about three Hours before the coming of the Fit, so as the Sick may be in a good Sweat, about the coming of the cold Fit; by this means used five or six times the A∣gue goes off, and comes no more. I scarce ever fail of Curing an Ague by this me∣thod. Salmon.
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XIV. Agues Cured by another Medicine.
I have Cured hundreds of Agues exactly by the former method, except only that instead of the Catharticum Argenteum, I have used either my Tabulae Emeticae, or Vo∣miting Lozenges; Or my Vinum Emeticum; and some∣times some other proper E∣meticks and Catharticks al∣ternately: But before either Quin-quina, or Opiates be given, if you would do like an Artist, you ought to pre∣mise Universal Cleansers. Salmon.
XV. A violent burning Fea∣ver, with Vomiting and Bloody Flux.
Where the Disease has been long, the Patient wasted, and brought as it were to Death's door, there is nothing in the World bet∣ter than our Pulvis Antifebri∣ticus, mentioned in Phylaxa Medic. Lib. 1. Cap. 45. You may give it to half a drachm or a drachm, in any conve∣nient Vehicle, an Hour and half before the coming of the Fit. Salmon.
XVI. Agues (chiefly Quartans) Cured by the following Ar∣canum. Rolfinc. Lib. 5. Sect. 6. Cap. 12.
Take Leaf-gold a drachm, dissolve it in Aqua Regis; Glass of Antimony a drachm, dissolve it in Aqua Fortis, Quick-silver six Drachms, dissolve it in Aqua Fortis: mix these Solutions together, and Distil them by an A∣lembick, cohobating twelve times; at last to the Powder left in the bottom put Spirit of Wine, which abstract from it six times; then Cal∣cine it upon a Tile, or in a Hascican Crucible, in a Cir∣culary Fire; so have you one of the best Remedies for an Ague, chiefly a Quar∣tane, yet commonly known. Take of this Powder six Grains, Scammony twelve Grains, mix for a Dose, give it in the Morning the day before the Fit, or in the Morning the same day, if the Fit falls towards Night. Salmon.
XVII. Riverius his Ague Frighter.
Take Flowers of Antimo∣ny,
Page 12
thrice sublimed with Sal Armoniack, and Dulci∣fied; Perlucid Hyacinth, Glass of Antimony, ana half an Ounce: Aqua Fortis, (made of Nitre and Alum) 4 Ounces; Praecipitate the said Antimony in the said Water: Again, Take Quick∣silver, revived from Cinabar six Ounces; Aqua Fortis, (made of Nitre, Alum, and Vitriol) q. s. in which dis∣solve and praecipitate the Mercury: Take also fine Leaf-Gold one Ounce, dis∣solve it in Aqua Regia. All these three Menstruums, with their Praecipitates, put into a well Luted Retort, and with a gradual Fire di∣stil to dryness, which re∣peat by Cohobation twelve times; then wash the Pow∣der five times with some Cordial Water, and dry it; put to it of the best Spirit of Wine a Quart, and distil it from it, in a well Luted Glass Retort, Cohobating six times; and the remaining Powder put into a strong Crucible, well Luted, which place in a Circulary Fire for three Hours; remove it from the Fire, and being cold, burn off the best Spirit of Wine from it. Dose à Gr. six. ad twenty, with Scammony from twelve Gr. to twenty five, the day be∣fore the Fit, or the same morning, if the Fit salls to∣wards night. Salmon.
XVIII. A most excellent Medi∣cine against all sorts of burn∣ing Feavers.
There is nothing better in the World, that I know of, than my Febrifuge, menti∣oned in my Phylaxa, Lib. 2. now in the Press. You may take about twenty Grains, to thirty, or thirty five Grains, in a Glass of fair Water, sweetned with Su∣gar, or in Wine well sweet∣ned, just at the coming of the Heat, and you may give another Dose about an Hour after; and if the Heat be vehement, you may give a third Dose in like manner; 'twill take off the Feaver as it were by Inchantment: This Course being taken for two, three, or four returns of the Fit, 'twill at length certainly vanish, If the Fe∣ver be Continent, you ought to give it every Day 4 or 5
Page 13
Doses a Day, as before di∣rected, 'till the Feaver is wholly taken off: 'Tis one of the best of Antifebriticks. I speak experimentally from (I veryly Believe) a Thousand Proofs; the greatest of all which, was made upon my own Person in the West-In∣dia's, when it was supposed there was scarcely an Hour betwixt me and Death. Sal∣mon.
XIX. Agues, chiefly Quartans, cured by our Aurum Vitae Cathartick, in Phylaxa, Lib. 1. Chap. 41. Sect. 1.
Tho' I did always know this Medicine to be a very good Antifebritick, yet my late Experience thereof, since the Writing of that Book, has much more confirmed me in the use of it; I have Cured many Quartans with it of long continuance, when the hopes of Cure were al∣most past, by a declivity in∣to other more dangerous Diseases. Dose is from two Grains to twelve, according to Age and Strength: Let it be given in a Bolus over Night, and a Purge the next Day; or it may be given in the Morning Fasting, in a simple Extract of Aloes. Sal∣mon.
XX. Another Remedy against all sorts of stubborn Agues.
Take of our Royal Pow∣der (in Phylaxa, Lib. 1. Cap. 44. Sect. 1.) from fifteen Grains, to thirty or thirty five, and mix it with the Pap of an Apple, or a stew'd Prune, or with a little Con∣serve of Roses, or a little Syrup; and so let the Sick take it early, the Day before the Fit, or the same Morn∣ing, if the Fit comes towards Night, Drinking warm Pos∣set Drink, or Broth, liberal∣ly after it; it is a good thing, and scarely ever fails, Sal∣mon.
XXI. A Tedious Quartan and Tertian.
I have oftentimes Cured Tedious Quartans and Ter∣tians, by giving half a Pint of the Crude Juice of Ca∣momil, an Hour before the coming of the Fit, and re∣peating the same Dose for four or five Fits. Salmon.
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XXII. A good Observation.
If in any Ague whatso∣ever, when any Concoction (though not perfect) appears in the Urine, then give a Purge on the Ague Day, so as it may have done Work∣ing before the Fit comes (viz. four or five Hours be∣fore the coming of the Fit) you will find the Ague will never return any more after the Fit, but will be quite removed, as if done by In∣chantation: It has been of∣ten tryed with answerable Success. In Tertians, do it after the third or fourth Fit: In Quotidians, you may tar∣ry longer: In Quartans, scarcely before the thirtieth Day. And in this case we may fly to Antimonial and Mercurial Medicines, espe∣cially if of long continuance. For as the Matter lies in se∣veral places, so chiefly in the Mesentery, whence, un∣less it be fetcht, the Cure seldom succeeds as it ought to do. If the Disease va∣nish not upon Purging, I always give my Volatile Laudanum before the Fit. Salmon.
XXIII. Another method in Quartans and long continu∣ed Agues.
Take Water half a Pint, Salt of Tartar 2 Drachms, Oyl of Sulphur half a Drach. Sena three Drachms, Jalop in Powder one Drachm. Make an Infusion for two Doses; the next Day Purge also with this. Take Ca∣lomelanos, Scamony in pow∣der, of each alike, mix them. Dose from half a Drachm to one Drachm. Salmon.
CHAP. IV. Of BLEEDING.
I. To stop the Bleeding at the Nose.
TAke Bole Armoniack, stamp it finely to pow∣der; Ashes of an Old Hat, of each alike; mix them,
Page 15
then blow up some of it with a Quill, into the bleed∣ing Nostril of the Patient, and it stops presently. Sal∣mon.
II. Against Pissing of Blood.
Take Sheeps Milk (high∣ly praised herein above all) Fasting four Ounces, mix with it a Drachm of fine Bole Armoniack in Powder, and one or two Grains of my Volatile Laudanum, dis∣solved, and so give it. Sal∣mon.
III. Against the Bloody-Flux, and Pissing of Blood.
Take Conserve of Roses one Ounce, Crocus Martis one Scruple, Volatile Lau∣danum two Grains, mix them well, then take it on the point of a Knife, in a Morning Fasting, and do so three several Mornings to∣gether. Salmon.
IV. Against spitting of Blood.
Take Mastick and Oli∣banum, in Powder, two Scruples of each, Conserve of red Roses 2 Ounces, Dia∣scordium half an Ounce, Guttae Vitae three Drachms; mix them together, and make an Electuary, then take thereof Morning and Eve∣ning on the point of a Knife, as much as a Nutmeg at a time. Salmon.
V. A good Remedy against Bleeding at Nose.
I commend this Powder of Heurnius. Take Seeds of white Henbane, white Pop∣py, ana one Ounce; Blood∣stone, red Corral, ana two Ounces, Camphire two Scru∣ples, Terra Lemnia two Scruples; mix them. Dose, half a Drachm, or two Scru∣ples Morning and Evening, with Conserve of red Roses. If Opium in fine Powder, (eight Grains) were added, 'twould be so much the bet∣ter. Salmon.
VI. Another against Bleeding of a Wound.
If a Fuss-Ball, tough and soft, be cut into slices, and squeezed hard in a Press, those pieces applyed are suf∣ficently able to stop any Bleeding, especially if any Stegnotick Powder be strew∣ed on. So also the Fungus growing on a Birch Tree,
Page 16
the Powder of Agarick be∣ing first strewed on the place. Salmon.
VII. Another for the same.
The Powder of Man's Blood is almost an Infallible Remedy, strewed upon the place; or if it be in the Nostrils, blow it up with a Quill, or put up in a Nasale, the Mouth being held full of cold Water. Salmon.
VIII. A most effectual Remedy.
O I commend as one of the greatest Secrets our Aqua Regulata; (see it Phylaxa Med. Lib. 1. Cap. 1. Sect. 1.) being applyed by washing the Part, and then laying Linnen Cloths often doubled over the place; it closes up the extremities of the Ves∣sels, and powerfully stops the Bleeding. Salmon.
IX. Where the Bleeding is ex∣tream and dangerous.
Dissolve Salt of Vitriol in fair Water, and wash the place with it, then apply Cloths doubled wet in the Solution; or this Powder. Take fine Bole, Sanguis Dra∣conis, Powder of Galls, Salt of Vitriol, ana, make each into a Powder, and mix them. Sal∣mon.
X. Another thing for the same purpose.
I have often stopt Bleed∣ing in most parts of the Bo∣dy, by the use and applica∣tion of Aqua Styptica, espe∣cially in Wounds made by a Cut; 'tis not so useful in a Hemorrhage at the Nose, but 'twill do the Feat, if not Impetuous. Salmon.
XI. Another for the same.
A Tent made of the prest Fungus (at Sect. 6. aforego∣ing) and put up the Nostrils to the place that Bleeds, will so admirably stop the Bleed∣ing, that it will seem as if it was done by Witch-craft, or Inchantment. Salmon.
XII. A Remedy from Colcothar.
The Illustrious Prince of Orange was re-called from a Fatal Bleeding only by the use of Colcothar, or burnt Vitriol. He every Day bled a vast quantity of Blood at a Wound which he had re∣ceived in his Jugular Veins, and it could be stopt by no
Page 17
other Remedy but by a Tent wrapt up in a Di∣gestive, and good store of the Powder of Colcothar, which was thrust into the Wound. By this very means I cured a Youth that had a great Wound and Bleeding in the Calf of his Leg: and I stopt the Bleeding in ano∣ther, which had a Bleeding in his Arm. Salmon.
XIII. A Remedy made of Alum.
After cutting off of Limbs Borellus made little Tents of Alum, and thrust them as far as he could up into the Orifice of the Vessels, espe∣cially the greater; and so finished the Business with the application of many Splenia and Astringent Pow∣ders. And the Bleeding of a Vein in the Arm, which could by no means be stopt, he did it only by applying Alum.
XIV. Galen's Topick against Bleeding.
Take Aloes, Frankincense, Hares Wooll, ana, all very finely powdred, which mix with the white of an Egg, with which fill the Wound, and then bind it up. Salmon.
XV. Bleeding stopt by Spirit of Vitriol.
In Scorbutick Bleeding, Spirit of Vitriol mixt with any convenient aqueous Vebi∣cle, is of admirable use. It has also been found excel∣lent to stop a Hemorrhage in Hysterick Persons, and such as have been troubled with Quartans and Dropsies; and this it does by coagula∣ting a Blood too Fluid, and attenuating it when too thick. Salmon.
XVI. Bleeding at Nose stopt by touching.
I have oftentimes stopt a Bleeding at the Nose by pressing outwardly upon the Jugular Carotide Artery; and this has done when ma∣ny other Remedies have failed. Salmon.
XVII. A Medicine made of Sheeps Blood.
Take Sheeps Blood (Ox Blood is as good, but Man's Blood much better) dryed and powdred an Ounce; Crocus Martis, red Colco∣thar,
Page 18
of each half a Drachm; mix them. It is a Medicine that exceeds all Credit; ap∣ply it, or strew it upon Wounds. If Powder of a dryed Toad, 2 Drachms, be added, 'tis much better. Sal∣mon.
XVIII. To stop Bleeding caused by Leeches.
Take a 〈◊〉 slit it in two, take away the Skin, and lay it on a place where a Leech hath drawn, that Bleedeth too much, or can∣not be easily stopt, and it will stop the Bleeding.
CHAP. V. Fluxes, Gripings, Wind.
I. Against Wind and Gripings in the Belly.
TAke of the Roots of Kneeholm, Elecam∣pane, Anniseeds and Fennel∣seeds, half an Ounce of each; make them all into Powder, and mix them well together, with half an Ounce of Sugar, and take every Morning of it as much as will lye on a Shilling, in Wine or Posset-Drink.
II. Against the Griping in the Guts.
Take Salt of Worm wood half a Drachm, Androma∣chus Treacle 2 Drachms, Volatile Laudanum 2 Grains; make it into a Bolus, to be taken first in the Morn∣ing, or rather last at Night. Salmon.
III. A vehement Diarrhaea, or Flux stopt.
Riverius saith, A Robust and Cholerick Man was taken in the midst of Summer with a Cholerick Diarrhaea, very violent, with extream Thirst: I (saith he) prescribed him Sal Prunellae in his ordinary drink, as also in Juleps of Lettice and Purslane Water, to be taken
Page 19
thrice a day; and he recovered in 24 Hours. Almost in Imitation of this, I prescri∣bed, Sal Prunellae half a Drachm at a time, four times a day in Spring-water, well sweetned with double refined Sugar, to one that had a Vomiting, and vehe∣ment Flux; and although the Flux had continued 14 Days, and the Patient had sometimes twenty or thirty Stools a day, yet in the first day (24 Hours) the Flux was stopt, and after the se∣cond Dose the Vomiting; and in about four Days time the Patient was well, his Weakness only excepted. Salmon.
IV. Another Remedy for a Flux.
Take Madera, or Sherry∣wine, half a Pint, Sal Pru∣nellae half a Drachm; mix, dissolve, and give it three or four times a Day. This will do, though in a vehe∣ment burning Feaver. Sal∣mon.
V. A Flux with sharp matter.
Take forty or fifty Drops of our Spiritus Anodynus, two or three times a day in a Glass of Wine, or Burnt Brandy; and it will do the Cure in four or five Days. See how it is made in my Phylaxa Medicinae. Lib. 1. Cap. 13. Sect. 1. Salmon.
VI. A vehement Flux, with Vomiting.
If the Stomach be so weak, that things cannot be easily administred by the Mouth, then you must use Clysters. Take Posset-drink, or Mut∣ton Broth, or Decoction of Sage a Pint, Spirit of Wine four Ounces, Spiritus Ano∣dynus two or three Drachms, or half an Ounce; mix, and let it be exhibited once, twice, or thrice a day, as need requires. Salmon.
VII. Another for the same.
Take Canary four Oun∣ces; of our Gutte Vitae, four ty, fifty, or sixty Drops, as the Sick is in Age and Strength; mix, and give it every Night going to Bed. And if the Flux be vehe∣ment, give also this Clyster. Take Decoction of Rose∣mary or Sage, a Pint, com∣mon Spirit of Wine, four five, or six Ounces: mix
Page 20
them, and exhibit it warm. Salmon.
VIII. Fluxes Cured with our Volatile Laudanum, in our Phylaxa Medicinae, Lib. I. Cap. 50. Sect. I.
Take our Volatile Lauda∣num every Night going to Bed, beginning first with a Grain or two, and so in∣creasing the Dose gradually to five, six, seven or eight Grains, and in a few Days it will do the Cure: After three or four times taking of this Medicine, 'twill be good to Purge with our Family Pills (such as you have from me, not those of Holliers making, for they are not made as I make them, nor does he know how to pre∣pare the Aloes, and some other particulars of them, as they ought to be prepared.) I advise to Purge, not first (because of weakness) but after four or five Doses of the Laudanum, because by that means the Sick will ga∣ther some Strength to en∣dure the Purging withal; and this Purging is necessary to carry off the offending Matter: And then you are to proceed in the use of the Laudanum to a Cure, which will succeed to your good liking. Salmon.
IX. Fluxes Cured with Vola∣tile Laudanum.
Take Decoction of Rue, Rosemary, or Sage, ten Ounces; common Spirit of Wine four or five Ounces; our Volatile Laudanum ten or twelve Grains: Dis∣solve the Laudanum in the Spirit, and mix it with the Decoction, and exhibit it warm once a day Clyster∣wise; it will cure in about three or four days. Salmon.
X. Griping of the Guts, and vebement Flux.
Take Rhubarb, thin sliced two Ounces, Anniseeds bruised one Ounce and half, Gentian, Cinnamon, ana half an Ounce, common Spirit of Wine a Quart: mix and make a Tincture. Dose from five Spoonfuls to eight, twice or thrice a Day: 'Tis a Medicine without an e∣qual, and the best thing in the World for Gripings in Nureses, Infants and little Children, to whom you
Page 21
must proportion the Dose. Salmon.
XI. A pleasant Remedy against Fluxes.
Take Catechu, which is choice in fine Powder, three or four Ounces, common Spirit of Wine a Quart; white Sugar Candy in fine Powder three Ounces; mix them; put not in the Sugar-Candy, 'till the Catechu and Spirit has been ten Days in Digestion; then mix and dissolve. Dose from half a Spoon full to two or three, Morning and Night. Sal∣mon.
XII. Fluxes not to be stopt rashly.
Celsus saith, To be Loose for a Day is good for Ones Health, or for more, so there be no Fea∣ver, and it stop within seven Days, for the Body is Purged, and what would have done hurt is beneficially Discharged but continuance is dangerous, for sometimes it causes a Gri∣ping and Feaver, and consumes the Strength. If therefore the Strength be not too much weakned, in order to stop∣ping of a Flux, you ought first to Purge with our Fa∣mily Pills (such as come from my own Hand, not those which Hollier sells) and then to take my Guttoe Vitoe, Spiritus Anodynus, or Volatile Laudanum, (such as come from my Hand) and after eight or ten Doses, to Purge again with the Family Pills: But if the Strength of the Sick be too much weakned, you must not Purge first, but as we directed at Sect. 8. a∣foregoing. Salmon.
XIII. Stubborn Fluxes.
Take Angelus Mineralis, Grains ten or twelve, Pulp of an Apple rosted, as much as a Nutmeg; mix and give it at Night going to Bed, for eight or ten Nights; af∣ter Purge with an Infusion of Rheubarb. See the An∣gelus in my Phylaxa, Lib. I. Cap. 42. Sect. I. It takes a∣way all those Impurities (or Precipitates them) which often Creates stubborn Flux∣es. Salmon.
XIV. An Inveterate Flux, in a Scorbutick Habit.
An Inveterate Diarrhoea, or Flux, in a Scorbutick
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Habit, ought not to be stopt with Astringents, nor is it easily Cured with Antiscor∣buticks. Salt of Vitriol is a good thing, for it makes re∣vulsion, and evacuates up∣wards. You may give it from one Drachm, to half an Ounce, in Posset-Drink, in the Morning Fasting. Tincture of Antimony given to sixty, eighty, or one hun∣dred Drops, in Claret-wine is good. So also our Tinctura Martis well prepared, which is preferred before all others. Salmon.
XV. Several other approved Remedies against Fluxes.
Powder of unripe Mul∣berries is an approved thing, and gratifies the Stomach. Powder of Mastick taken in Conserve of Roses, or juice of Quinces, is an excellent thing. Water thickned with Powder of Acorns, by Boyl∣ing, has Cured an Invete∣rate Flux, universalls pre∣mised. Quiddony of Sloes, ripe or un-ripe, is an ap∣proved Remedy. Riverius commends Juices of spotted Arsmart and Housleek, ana, mixt and boyled away to a third part, as a thing that never fails, though the Flux be never so Inveterate. Bees∣wax given in substance is good, but its Oyl, in a pro∣per Vehicle, of admirable use: Or this; Take Wax, boyl it in a Lixivium of Salt of Tartar, then take it out, melt it, and mix it with Chymical Oyl of Nutmegs. Dose twen∣ty Grains to half a Drachm, every Night. Tincture of Oak-bark is a prevalent thing; so also Tinctures of Balaustins, and Pomegranate Peels. Our Pulvis Bezoarti∣cus has cured several, who have been given over by many Physicians, which it did by absorbing the Acid and Virulent Humour. Nor is our Pulvis Antifebriticus, any mean Remedy. Salmon.
XVI. To Cure an extraordi∣nary Flux of the Blood.
Take Mastick in Powder one drachm, 2 hard Yolks of Eggs, temper them with good Rose-Vinegar: Or Juice of Quinces, and give it to the Patient to eat first in the Morning. By this Medicine alone, a Man was Cured of this Distemper,
Page 23
who had daily 70. Stools a day, when all other means failed.
XVII. Against Gripings and Wind in the Guts.
Take Oyl of Aniseed, half a drachm; mix it with White Sugar, and in a Cup of Wine; drink it fasting it doth the Work.
XVIII. A Clyster against Pains, and Gripings in the Bowels; Dysenteria.
Take Cows Milk, one Pint; common Spirit of Wine, four ounces; Gum-Tragacanth, one drachm; the Yolks of three Eggs; Oyl of Roses, two Ounces; make it Blood warm, to the dissolving of the Gum, and so put it up. Salmon.
CHAP. VI. Shortness of Breath.
I. Against shortness of Breath.
TAke of Saffron in Pow∣der one Scruple, of Musk in Powder one Grain, give them in Wine; after take Spiritus Antiasthmaticus in Wine.
II. For the same.
Take Juniper Berries two Ounces, boyl them well in two Quarts of Water, and drink of the Decoction first and last, and at other times. This helps all Diseases of the Chest, and will make you breath freely. Salmon.
III. Against shortness of Breath, with a Cough.
Take the Roots of Vale∣rian and boyl them with Liquorice, Raisins stoned, and Anniseeds, and drink of the Decoction often; this is singular good against the said Diseases; for it openeth the Passages, and causeth the Phlegm to be spit out easily.
Page 24
IV. Shortness of Breath.
Physicians commonly say, That the strongest Purges are most proper in this Di∣sease, if the Matter be high∣ly peccant and inveterate: Paulus advises even to Purge with Coloquintida: Some de∣spise Aganick, tho' a Pleg∣magoge, because of its weakness. Elaterium is a good Purge, not only in a Dropsey, but also in an Asthma and Orthopnaea, for that they are caused by gross Matter; it may be given of it self (in a proper Vehiele) to five, or six Grains; in Composi∣tion you may give it thus. Take Scammony ten Grains, Gambogiae five Grains, Ela∣terium half a Grain; all be∣ing in fine Powder, mix them for a Dose, if the Sick be strong. Galen also ap∣proves of the most violent things. Take Mustard-seed one Ounce, common Salt half an Ounce, Elaterium fifteen Grains; grind them together, and make Troches. (Galen saith eight Troches; so that in each Troche you will have almost two Grains of Elateri∣um.) Or you may give it in Powder, with a little Ho∣ney, or the Pap of an Apple: But that the Cure may he safe, Emollients Clysters may be given afore-hand, and half a Pint of Aqua Mul∣sa after. These Purges may be given every fourth or fifth Day. Salmon.
V. Shortness of Breath cured by Vomiting.
Experience shews, That when a great quantity of impacted Matter lies in the Lappets of the Lungs, espe∣cially if there be a Sickness at Stomach also, that then I say, Vomits are of great use, and sometimes the Pa∣roxysm is taken off with this Remedy alone. Salt of Vi∣triol may be given, from half a Drachm, to a Drachm: Aqua Benedicta, from three to four Drachms, or one Ounce to an Ounce and a half, if to very strong Per∣sons: My Catharticum Ar∣genteum, given from one to two Drachms, is one of the best of Remedies. Salmon.
VI. Shortness of Breathing Cu∣red by reiterated Clysters.
Take Mutton-Broth eight
Page 25
Ounces; Tincture of Colo∣cynthis half an Ounce; In∣fusion of Croous Metallo∣rum; Elixir Proprietatis, of each an Ounce; mix, and give it warm: In this case Clysters ought to be given in small quantity, lest the Guts too much distended, should press upon the Dia∣phragma, and make the Pa∣roxism more vehement and dangerous; and they ought also often to be repeated. Salmon.
VII. For a vehement shortness of Breath.
I have often given with great Success, my Syrupus Nephriticus (see it in my Phy∣laxa, Lib. I. Cap. 34. Sect. I.) for that causes the Matter contained in the Cavity of the Breast to be avoided with the Urine through the Blad∣der, the Urine for the most part being much, thick, and troubled, by which the pec∣cant Humours are carried not only from the Breast, and places of Respiration, but also from the head Veins and other parts: I have done wonders in this case by the assiduous use of Spirit of Sul∣phur per Camp. given in pectoral Drinks. Salmon.
VIII. A Pectoral Drink.
Take Raisins of the Sun stoned, Figs slit, ana, Li∣quorice bruised two Ounces, Elecampane Roots bruised, one Ounce, Spring water a Gallon; Boyl all to two Quarts, and strain it for use Dose half a Pint three or four times a Day. Salmon.
IX. Of the use of Opiates.
If Rest has been long wanting, and there be with∣al a vehement Flux of Rhoum and Cough, though the stop∣ping of the Catarrh cannot be without sensible danger, yet you must immediately give an Opiate, such as my Laudanum Volatile cum Aloe; for otherwise the Obstructi∣on will so increase with the Catarrh, that before you are aware the Breath will be stopt, which there is no great fear of by giving the Opiates; for that all Opiates stop the Flux by no other way than by thickning the Matter, whereby it cannot so easily flow to the part; the Humour then being thus
Page 26
thickned through the whole Man, and not flowing to the Bronchia of the Lungs as formerly, it at length finds a vent by other ways, and that for the most part by Sweat, Urine, or Stool, ei∣ther of which ways you must endeavour to promote, ac∣cording as you see the disposi∣tion of the Body is inclina∣ble. Salmon.
X. An Inveterate Asthma.
I Cured an Inveterate Asthma, that had been of fifteen or sixteen Years standing, by giving my Pi∣luloe Mirabiles twice, and then my Family Pills, as they are now prepared by me, (not as Hollier pretends to make them) once; letting a Day or two be between each; and so reiterating this Course two or three times, as you see occasion. Salmon.
XI. Shortness of Breath in a Woman with Child.
Truly, because I saw the peril of her Life was not small, by reason of her be∣ing with Child. I could not pursue the usual methods of Cure, I took the following course. I gave her my Vola∣tile Laudanum, at Night going to Bed, and the Spiri∣tus Antiasthmaticus in all her Drink; and by this course in about a Months time she was freed perfectly from her Disease. Salmon.
CHAP. VII. Diseases of the Breast.
I. A Pultess for a Sore Breast.
Take new Milk and grate white Bread into it, then take Mallows and red Rose Leaves, I handful of each, then chop them small, and boyl them together till it be thick, then put in Ho∣ney and Turpentine, of each two ounces: white Lead six ounces; mix them, spread it on a Cloth and apply it.
Page 27
II. For an Ague in the Breast.
Take good Aqua-vitae and Linseed Oyl, and warm them together on a Chafing-Dish of Coles, dip therein two Cloths made fit for the Breasts, and lay them there∣on as hot as may be suffered Morning and Evening.
III. To heal an Inflammation, or Ague, in the Breast.
Take the Whites of two Eggs, and Housleek two handfuls; let the Whites be first well beaten, then pound them with the Housleek, and three handfuls of Barley Meal, and apply it very hot.
IV. To heal Ulcers in the Breast, tho inveterate.
Take Oyl of Sulphur and touch them with it; then apply this following Oynt∣ment. Take Yelks of two or three new laid Eggs, Tur∣pentine, Butter, Honey of Roses, Barley-Flower, ana half an Ounce; Grind them all in a leaden Mortar, and dress them therewith till they be whole.
V. Against Pain and Swil∣ling of the Breasts.
If it proceeds from Gold taken, or from a Blow, Bath the Place very well Morning and Evening, with Powers of Amber, for three, or four, or five Days, and the Pain and Swelling will go away. Sal∣mon.
VI. For a Sore Breast.
If the Sore be recent, it may be Cured with our Bal∣samum Vulnerarium two Oun∣ces, Mercurius Dulcis, Levi∣gated, half an Ounce; mix them well, and apply it. Sal∣mon,
VII. For an Inveterate Ulcer in the Breast.
Take our Balsamum Ami. cum, two Ounces, Angelus Mineralis, half an Ounce; mix, and apply it, dressing the Sore Morning and Eve∣ning; It will Cure it in a Short time. Salmon.
VIII. For a Painful Swelling in the Breast.
Take our Balsam of Amber, and Anoint therewith Mor∣ning and Evening, and keep
Page 28
the part warm. If it proceeds from Cold, or a Blow, it Cures. Salmon.
IX. For hard Tumors of the Brest.
Take Gum Ammoniacum, strained and made up into a Plaister, it cures them to a Miracle; much more if it be made up with Juice of Hemlock. Or you may use Emplastrum de Ammoniaco, cum Cicuta; it is a Remedy that hardly ever fails. Sal∣mon.
X. A Cancerated Breast not broken.
I Cured two Cancerated Brests with the following. Take Diapalma six Ounces, Oyl an Ounce; of our Her∣cules 3 Ounces; mix them over a gentle heat; spread it upon soft Leather or Cloth, and apply it. The Cancers (that which was oldest) was not above six Months standing. The as∣siduous use of this Medicine eased the Pain, in five or six Days time, and in the space of four Months time, or thereabouts, prefectly dis∣solved the Tumour. Salmon.
XI. Soreness of the Nipples cured.
Take Bees-wax 1 Ounce, Fresh Butter two Ounces, Venice Turpentine half an Ounce; mix, melt, and a∣noint with it; it will be so much the better, if you add to it two Drachms of Oyl of Wax. Salmon.
XII. A Tumour of the Breast broken.
Let the Patient Purge e∣very day, or every other day, with Elixir Proprietatis, according to their Strength, and outwardly, let it be drest with this. Take of our Balsamum Amicum four Ounces, Pulvis ad Ul∣cera two Ounces; mix and apply it, and let it be drest at first twice a Day, after∣wards once a day. Salmon.
XIII. For that which the Vul∣gar call an Ague in the Brest, viz. an Inflammation.
First Purge with our Fa∣mily Powder, then apply a Cataplasm of baked Turnips for twenty four Hours; af∣ter bathe it with our Powers
Page 29
of Amber, and in four or five Days it will be well. Sal∣mon.
XIV. Another for an Inflam∣mation of the Breasts.
Universals being first pre∣mised, as Purging with the Family Powder, &c. Apply outwardly our Balsamum Amicum; or if you please anoint with Balsamum de Chili, Morning and Evening. Salmon.
CHAP. VIII. Of Abortion or Misearriage.
I. Abortion more dangerous then a Timely Birth.
IT is not only more dange∣rous, but more painful, by reason of the violent divul∣sion of the Immature Foetus; whence it is that many Dye, and such as escape, it is not without dangerous Sym∣ptomes, vehement Pains, Fe∣vers, &c. It is not unlike to unripe Fruit, which is diffi∣cully pulled off the Tree; whereas was it full ripe, it would drop of its own ac∣cord, whether it was ripe or no, which is the true cause of a mature or timely Birth. The danger is the more if the Foetus be in the sixth, seventh, or eighth Month, and the Woman be of a weakly Constitution; for that healthy Women never miscarry without eminent Danger.
II. Bleeding by the Womb, not always a sign of Abortion.
This is evident, for that some Women have their Terms all the time of their going with Child; and I have known some that have had them from the third Month to the last, after they had been stopt 3 Months, without danger; and there∣fore Midwifes ought to be very discreet in making Judgment: For though a Woman with Child may void much Blood by the
Page 30
Womb, yet it may be no Miscarriage, but either be a natural Flux, as it is to some Women, or only fore∣shew a Danger, which ought by proper Means to be pre∣vented. Therefore Mid∣wifes ought diligently to examine the Matter exclu∣ded, whether it be Blood or Flesh, or Seed or Faetus, which by washing it in Wa∣ter will easily be discerned; and Judgment may be made accordingly, whether there be an Abortion or no.
III. A History of a Woman that Miscarried.
A Woman gon with Child fourteen Weeks Mis∣carried: First much Blood came away, then the Mem∣branes and Faetus: Two days after the Woman fell into a high Feaver; due means was used, and sufficient Cleansers; but the Placenta, or After-burthen stuck so fast, that it could by no means be removed; all the while she voided a filthy Cadave∣rous stinking Matter, and sometimes pieces of Flesh: on the tenth Day she died.
IV. A Spirit to prevent A∣bortion.
Take Spirit of Wine one Gallon Balaustians, Pome∣granates Peels, Oak-bark, of each four Ounces, Opium two Ounces; mix, dissolve the Opium, digest all toge∣ther, for six or seven days; then add to it a Gallon or five Quarts of fair Water; Distil in an Alembick, and draw off five Quarts of Li∣quor, which Dulcifie with white Sugar, and keep for use. Dose four or five Spoon∣fulls, two or three times a day. Salmon.
V. Another for the same, much stronger.
Take of the former di∣stilled Spirit a Gallon, Ca∣techu, Cortex Peruvianus, both in Powder, of each a Pound; mix, digest, shak∣ing it twice a day, for ten or twelve days, then keep it for use. Dose from one Spoonfull to two or more, Morning and Evening; it will scarely ever fail. Sal∣mon.
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VI. A Powder for the same.
Take Antimony Diapho∣retick, Pearl, red Corral in fine Powder, Levigated Powder of Crabs Eyes, ana two Scruples, Balaustians in Powder, Nutmegs, ana five Grains; mix for a Dose to be given Morning and Eve∣ning. Salmon.
VII. Another Powder for the same.
Take Blood stone, Ma∣stick, Olibanum, ana fifteen Grains; make all into a fine Powder, for one Dose to be given Morning and Eve∣ning in a Glass of Tent. Sal∣mon.
VIII. An Emplaster for the same purpose.
Take Blood-stone in fine Powder half an Ounce, Ma∣stick, Frankincense, Oliba∣num, of each an Ounce, Su∣mach, Balaustians in Pow∣der, ana two Drachms, Gal∣banum two Ounces, Pine Rosin Venice Turpentine, enough to make a Cerecloth, which apply to her Belly, and continue the use of it 'till the seventh Month, or time of Birth. Let it be laid on the Belly, and on the Loyns on each side, the Back∣bone being left bare; and every ten or twelve Days it may be changed.
IX. A most excellent mixture for the same.
Take of our Guttae Vitae one Ounce, (see it in our Phylaxa, Lib. 1. Cap. 9.) and our Tinctura ad Catarrhos, four Ounces; mix them: Dose one Spoonfull every Night going to Bed, in a Glass of Ale: Tho' there be evident signs of Abortion, yet this will prevent it; I have proved it above a hun∣dred times with success. Sal∣mon.
X. A Plaster from Riverius.
If the Child be not seve∣red from the Cotyledous, ap∣ply this. Take Olibanum in Powder two Ounces, the Whites of five Eggs; stir them toge∣ther over the Fire, always keeping stirring that they may not run to a Lump; adding also a little Turpentine, that they may not stick too much. Lay it upon Tow, and ap∣ply it to the Navel as hot as
Page 32
it can be endured, twice a day, Morning and Eve∣ning, for three or four days; in the mean Season also let her wear an Eagle-stone, or a Stone found in the Heart or Womb of a Hind, under her Arm-pits.
XI. A Cataplasm to comfort the Womb.
Take Crumbs of Hous∣hold Bread two Pound, Ca∣momil Flowers a handfull; Mastick, Olibanum, of each half an Ounce in Powder; Nutmegs, Cloves in Pow∣der of each an Ounce, Rose-Vinegar two Ounces, Tent or Malmsey-wine a suffici∣ent quantity: Boyl all over a gentle Fire, to the con∣sistence of a Pultice; put it into a Bag or folded Cloth, and apply it hot to the bot∣tom of the Belly.
XII. A Cataplasm to prevent Abortion.
Take of our Balsamum Amicum two Ounces, of our New London Treacle one Ounce; mix them, and with Powder of Rue make it of a consistency; apply it warm to the Belly. Salmon.
XIII. Prevention of Abortion.
A Woman who had mis∣carried four or five times, and dispaired of ever having a live Child, I Cured by the following Remedy. Take Rheubarb four Ounces, slice it thin; Anniseeds, Cara∣ways bruised, of each two Drachms; put all into a large thin Rag, with a stone in it, and so tie it up, which put in a Gallon of Ale in a Stone or Glass Bottle: after it has stood three or four days drink of it: This she drank of all the time of her going with Child, and she went her whole time out chearfully and well: I have prescribed the same to seve∣ral other Women with the same Success. Salmon.
XIV. An Observation worth noting.
Consider whether there be a real Miscarriage or no, viz. whether the Faetus be actually excluded, or only fears of it; If it be actually done, you must abstain from Astringents, and things pre∣venting Abortion, and then use Forcers, Loosners, and
Page 33
Forcers, lest any of the Membranes, or after-Birth, or any part of it, or other foetid and putrid Matter should be left behind, by which the Woman would certainly Perish. But if the Child be not Dead, nor ex∣pelled, but only a Danger, and the foetus retreats, then you ought to use restingents, and things above directed, that Abortion may be pre∣vented, and the Child pre∣served. Salmon.
XV. A Medicine after Miscar∣riage.
If part of the After-birth should remain, and a conti∣nual Flux of Blood for some Months should accompany it, the most Excellent Sylvius has restored the sick by three ounces of the following De∣coction, taken twice or thrice a day. Take Bistort-root, three Ounces, Marjoram, Pennyroyal, ana, a handful; Water, White-wine, of each a sufficient quantity: Strain, and Sweet∣ten with Syrup of Mugwort a Tenth part: Cinnamon-water a Twentieth part. By Virtue of this, a piece of the Af∣ter-birth, as big as ones Fist was voided, and the Flux of Blood stopped and cured.
CHAP. IX. Want of Appetite.
I. IF want of Appetite pro∣ceeds from a cold Cause, or cold Flegm affli∣cting the Ventricle or Sto∣mach, 'twill be necessary to give a proper Vomit, and then such things as may heat and corroborate it.
II. A Vomit evacuating Flegm, and cold and watery Humours. Take our Pulvis Argenteum 10. grains, mix it with the Pulp of a rosted Apple, and give it in the Morning fasting; drinking warm Broth or Posset-drink after it. The third day re∣peat the same Dose.
III. Then to warm, com∣fort, and restore the Sto∣mach,
Page 34
Take our Tinctura Stomachica, from half a Spoonful to a Spoonful in a draught of Ale or Wine, Morning, Noon, and Night, a quarter of an Hour or more before eating; it does Wonders, and restores the Appetite, tho lost for many Months: I have proved it many Hundreds of times for these Twenty five or Twen∣ty six Years together. Sal∣mon.
IV. Salt Meats are also good, because they iritate and pro∣voke the languid Faculties of the Stomach; Salts also have an inciding and attenuating Virtue: and next to these such things as have a volatile heat and sharpness, as Mu∣stard seed, Onions, Garlick, Leeks, Shellots, &c.
V. When Flegm disaffects the Ventricle, that is, tough, thick, and viscous, whereby the Appetite seems to be al∣most destroyed, it will be necessary that you use Me∣dicines of another Nature, viz. such as are acid, sharp, and cutting, for that these things not only separate the offending Matter from the Tunicles of the Stomach; but also prevent Putrefaction, and the Generation of the like for the future.
VI. For this purpose Spirit of Vitriol is most commended by some, and 'tis doubtless a good Medicine, but ought to be cautiously used to dry Bodies, lest it induces a Con∣sumption.
VII. But in fuller and moi∣ster Bodies it is not only safe, but very profitable, more especially, if the Anorexia, or want of Appetite, pro∣ceeds from Choler, Yellow or Green, abounding in the Stomach.
VIII. In this case I commend my Spiritus Aperiens, and Syrupus Diasulphuriis (see them in my Phylaxa Med. Lib. I. Cap. 14. Sect. I. and Lib. 2. Cap. 36. Sect. I. given the first to 30. 40. 50. or 60. or more Drops in a Glass of Ale: the other in all the drink the Sick drinks, to a Spoonful, more or less, as they can Affect it, and to take it assidiously for ten, Fifteen, or Tweny, days to∣gether: they are Medecines that seldom fail of their effects, and are beyond my Commendation. Salmon.
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IX. I always adjust the Me∣dicaments for cure accor∣ding to the Causes: where there is an exceeding Cold∣ness of the Stomach, my Tinctura Absinthij is beyond compare, so also Elixir pro∣prietatis sine Acido: To these things, add our Aqua Bezo∣artica, and Tinctura Corallorum Composita, given in Wine.
X. If the want of Appetite is restored by taking Acids, it is a Sign that the Acid Hu∣mour in the Stomach is Lan∣guid, debile and weak; but if not, or it rather is hurt by it, it is a sign that it is too Rampant and Vigorous and therefore Alcalies as Tincture of Tartar, Volatile Sal Armo∣niack, or our Spirit. Anti∣asthmaticus ought to be given, and other like Volatile Salts: Bezoar Mineral in our Syrup. Volatilis is of good use in this case. Salmon.
XI. The loss of Appetite, which arises from decay of Strength, or old Age, is seldom or never cured, unless it proceed from a Cold cause, in which case Volatile Sulphurs, and Spirituous Things are proper, but things that dry too much must be cauti∣ously given: The Stomach may be Anointed with Oyl of Mace: or you may use this: Take Balsam of Am∣ber one Ounce: common Oyl, I dram: mix them.
XII. If there be neither Sickness, nor weakness, nor old Age present, and yet the Person complains that he never comes to his Food with a Stomach, or eats with an Appetite; the only way to restore such an one, is to let him fast till he is a hungry, for long want of Victualsand emptiness insuch always breeds an Appetite.
XIII. In Women, especially such as have Gross Bodies, want of Appetite is cured (if not with Child) by pro∣per Emeticks and Cathar∣ticks. For the first of these I commend our Cartharticum Argenteum, given to a dram, in a Glass of Ale: For the lat∣ter, either our Family Pills, or our Family Powder, both of which may be taken 2, or 3, or 4 times, with due intervals. Salmon.
XIV. If it happens in a Wo∣man with Child, all or most of the Preceeding Courses must be avoided, and other
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Courses taken. The juices of Oranges and Lemons with white Sugar may be daily taken for some time: so also Canary made acid with juice of Limons: and if heat also abounds; a Decoction of Tamerinds sweetned, alone, or mixt: A Syrup or Infusion of Rheubarb, is of good use.
XV. Want of Appetite in Consumptive People is of dan∣gerous Consequence: some commend as the best thing Elixir Proprietatis given in wine: it may be good for a little Season, but long it must not be taken, left it also in∣duce the Consumption. The best thing which I have found by my large experi∣ence is Our Tinctura Stoma∣chica given to a spoonsul, 2. or 3. times a day in a large draught of new Milk: And altho the ingredients thereof heat Violently, yet by reason they are of thin Substance and parts, their heat is quick∣ly discussed, and so do no harm. Salmon.
XVI. If Sickness at Stomach, and want of Appetite pro∣ceed from worms (as some∣times it does) Our Tincturo Absinthij, or Infusion of Worm-wood, in Rhenish Wine, or Canary, is good. Salmon.
XVII. Galens Antidotus The∣spesiana, for want of Appe∣tite. Take Smallage-seed, xij. drams; Myrrh, Anni∣seed, Opium, ana vj. drams; White-Pepper, V. drams; Parsly-seed, Long-pepper, Spicknard, Cassia-Lignea, ana iv. drams; Castor, Saf∣fron, Flowers of Juncus Odoratus, ana iij. drams; Ci∣namon, ij. drams; Honey 1 pound: make an Electuary; dose the quantity of a Ha∣zle-Nut, at Bed-time, in a little Drink.
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CHAP. X. Loss of the Use of Limbs.
I. IN many people here in England there is a loss of the use of their Limbs, the most part caused by taking great Colds; and sometimes it is the effect of the Palsie: the like may hap∣pen in the West Indies; but though in those hot Coun∣tries it is possible to proceed from such a Cause, yet it is oftner, and more generally known to proeeed from the Belly-Ach, and that kind of Belly-Ach, which pro∣ceed from dryness and Co∣stiveness of Body.
II. If it proceeds from tak∣ing of Cold, though Sudori∣ficks are commonly used yet they ought rather to be used after a Legitimate pur∣ging and clensing the Body: let the Sick first take our-Pilùlae Mirables from a Scru∣ple to a dram. And repeat the same for 2. or three times with due Intervalls be∣tween each Purging, as of two or three days or more, as they are in Age and strength.
III. After sufficient purging and cleansing the Body, let the Patient sweat well with new London-treacle, for 3. or 4. times or oftner as you see occasion; and be very cautious that the Sick takes no Cold again: and in the time of sweating, Frictions ought to be used to the help∣less Limb, with course Cloths: that as by the Diaphoresis, the nervous juice becomes depu∣rated and clean; so also by the rubbing the natural Spirits may be called back again.
IV. After Sweating the weak Limbs are to be bathed alternatim with Pow∣ers of Amber and Powers of Juniper; and in strong ro∣bust Bodies, and where the Skin is very thick, with Oyl of Amber pure and simple, for some few daies; and
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then afterwards with Powers of Amber, &c.
V. If it be caused from a Palsie; there ought to be some gentle Purging, but with such things as more particularly carry off the cold, glutinous, and clamy Humour, which has de∣volved upon the Nerves; among which our Vinum Catharticum is none of the meanest: if it be a strong Man, and in the flower of his years, you may, with cau∣tion, give the former Pilulae Mirabiles; if he complains of a fulness and heaviness in his Stomach, give him One Two, or Three Doses of our Impetus Mineralis, and you shall find a wonder succeed.
VI. But during all this, you must sweat oftentimes, and powerfully by giving our Vinum Catharticum inwardly, and provoking the Sweat with Spirit of Wine, in Hart∣man's Chair, if you have such a one, using Frictions withal, as before directed.
VII. Outwardly let the paralytick Limbs be well a∣nointed, Morning and E∣vening, with this following Oyntment, Take Chymical Oyl of Rosemary and Anni∣seeds, of each an ounce: Vo∣latile Sal Armoniac in fine Powder half an ounce; Palm Oyl half a pound; mix them for use: Rub it well in be∣fore a good Fire.
VIII. Inwardly, let the Sick take every morning this: Take our new London Trea∣cle, Volatile Sal Armoniack, ana Five grains; mix it with pulp of Figgs, and give it: an hour after the taking of it give this: Take our Spi∣ritus Cosmeticus half an ounce, Powers of Rosemary half a drachm, Spiritus Antiastmati∣cus Twenty Drops mix, and give it in a Glass of Sack, or Ale; and give the same at Night, continuing this course for a month together.
IX. But when it proceeds from the dry Belly Ach, as for the most part it does in the West-Indies, this follow∣ing method is necessary to be pursued: First, Give the following Clyster, R. Chicken Broth a pint, Honey or Salt, half an ounce; Tinctura Au∣rea One Ounce, (or instead thereof, boil two ounces of the Pulp of the bitter Gourd in the Broth) then exhibit
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the clear Liquor warm, if it comes away without any ap∣parent effect, repeat it a∣gain.
X. Then purge with our Pilulae Mirabiles, two, three, four, or six times, as need requires, with intervals be∣tween each Purge; but for poor People, who cannot go to the charge of these Pills, or if they be not to be had, use this: Take a large quantity of Peach Leaves bruised, viz. about fourty hand∣fuls; Pulp of the bitter Gourd Six ounces; boil all in a gal∣lon of Water to two Quarts, strain and sweeten with Sugar and Honey: Dose from half a pint to a pint, according to Age and Strength: This Purge, at due intervals, is to be repeated three, four, five, or six times, as you see need.
XI. This done the Bowels, and all the pained Parts and lamed Limbs, are to be bathed with Powers of Amber Morning and Evening; or with Oyl of Turpentine two ounces, mixed with Hogs-lard Eight Ounces.
XII. Lastly, In the loss of the use of Limbs, proceed∣ing from what cause soever, this following Drink must be constantly used and no o∣ther, without which a per∣fect Cure cannot be ex∣pected: Take Juniper Berries well bruised, Seeds and all Four Ounces; Fountain Water a Gallon; boil all to Three Quarts or Five Pints: strain out the clear, and put to it of Spirit of Wine Four Ounces; sweeten with White Sugar, and drink it as your ordi∣nary Drink. This Dyet will seldom or never fail the desired end, which is to restore the Sick to the per∣fect use of their Limbs, and without which it can scarce∣ly be done. Salmon.
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CHAP. XI. Of the Cholick or Belly-ach.
I. To Cure the Belly-ach in a Child. Take the best Brandy a Quart, Cinna∣mon, Cortex Winteranus, ana half an Ounce, Anni∣feeds an Ounce and half, Rheubarb very thin sliced, or grosly bruised, two Oun∣ces; mix, and in a gentle heat of a Bath make a Tin∣cture. Dose from two Spoon∣fulls to eight, alone by it self, or sweetned with Su∣gar; but to Children give it sweetned with Sugar, and mixed with a little Ale: It is a thing not to be 〈◊〉, and which I have proved almost a thousand times. Salmon.
II. Where a continuing and long lasting Belly-ach, has been with a 〈◊〉 Flux, I have Cured 〈◊〉 by the following Diet Drink. Take strong Ale a Gallon, choice Bran∣dy a Pint, Rheubarb thin sliced four Ounces, Anni∣seeds bruised I Ounce: Tie them up in a loose thin Rag, with a Stone in it, and put them into the Ale and Bran∣dy, and let the Sick con∣tinually drink of it: I have used it in several Cures of Patients, and never found it fail. Salmon.
III. For the Cholick, ac∣companied with a Quartane Ague. Take Butter of An∣timony rectified from Regu∣lus of Mars, 'till it is clear. You may give of this from two drops to five, in our Aqua Bezoartica. Salmon.
IV. For a Pocky Cholick, or the Belly-ach in Pocky Habit of Body. This is difficult to be remedied, and many times not without much trouble, and sometimes dan∣ger to the Sick; this follow∣ing is of wonderful use. Take
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Crude Antimony, Sal Armo∣niack, of each as much as you please; reduce them into an Impalpable Powder, then su∣blime; so will you have red Flowers: Take of these Flowers à Gr. iij. ad vj. Of white Proe∣cipitate well edulcorated à Gr. iij. ad 8. Mix them, and with Balsam de Peru, a sufficient quantity, make a Mass for one Dose of Pills. 'Tis a wonder∣ful Medicine, and not e∣nough to be praised: But if the Patient be Young or Weak, you must proportion∣ably lessen the Dose. You may give it in the Morning Fasting, and let the Sick be∣ware of taking Cold. Sal∣mon.
V. The Cholick, with a ve∣hement Catarrb and Cough. Where the Griping of the Bowels is with Costiveness of Body, which is for the most part accompanied with a great Cough and Catarrh, there is no better Remedy upon Earth than our Spiri∣tus Anticolicus, of which the Sick may take half a Spoonful every Morning and Evening, in a Glass of Ale or Wine; and if it be vehement, in all the Drink they take. Salmon.
VI. The Cholick, with a vi∣olent Flux of the Belly down∣wards, and a vehement Ca∣tarrb upwards. I have seve∣ral times seen this preter∣natural Flux, though it be not common: Once I re∣member I had a Patient af∣flicted therewith, and in a most deplorable Condition: I Cured him by giving a Spoonful, or Spoonful and half of my Tinctura ad Ca∣tarrhos, Morning and Eve∣ning in a Glass of Ale, and in a Weeks time he was perfectly well. See it in my Phylaxa Med. Lib. 2. Cap. 9. Sect. 1. Salmon.
VII. One Purge saith, Rol∣fincius, given with Judg∣ment in the Cholick does that alone, which ten Clysters will scarcely reach, especially in the Cholick pain from Ob∣struction of the Excrements a∣bove the value. It was ob∣served when a Patient had thirty Clysters given him without any benefit, that a∣nother Physician gave him an Ounce and half of Man∣na,
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with two Ounces of Oyl of sweet Almonds, in fat Chicken Broth, and eased the Patient of his pain. We in the West-India's in this case, where the Constipa∣tion is great, give a strong Decoction of the bitter Gourd, or bitter Squash made in Water, which ef∣fectually does the Cure at once, if given in the begin∣ning of the Disease: Pulp of Colocynthis here will do the same. In the West-India's (where Peach-Trees are plentlful) the Disease is Cu∣red by taking three or four times Syrup of Peaches; or by taking a very strong De∣coction made of the bruised Leaves of the Peach-Tree. Salmon.
VIII. Sometimes when Cly∣sters are given, they come not a∣way, but almost suffocate, by reason of their ascension be ing stopt by much Wind; in this case if one, two, or more Clysters do not come away, you must either put up a very sharp Supository, or recall them with a small Clyster made of a strong Tincture or Decoction of Pulp of Colloquintida.
IX. Where the Cholick pro∣ceeds from a kind of Glassy Phlegm, weak Clysters may not be given, made of Oyl, Hiera, and the like; these, though in a gentle Cholick, may do some good, yet in a violent one, can do no∣thing, rather mischief: In this case nothing less than a strong Clyster made with our Tinctura Aurea (see Phy∣laxa, Lib. 2. Cap. 5.) will do any good. After the Clyster has been taken, and is come away, let the Pa∣tient be three or four times Purged with our Pilula Mi∣rabiles (see Phylaxa, Lib. 2. Cap. 59.) and he will be so perfectly Cured, that the Disease will no more recur from that numerick Cause. Salmon.
X. In a vehement Cholick, with Obstruction of the Courses, I gave the following things. 1. I Purged the Sick well with my Pilulae Mirabiles thrice. 2. I gave the follow∣ing Powder. Take Livers and Galls of Eeles, dry them
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and make them into Powder. Dose from one Drachm to two in white Wine. Salmon.
XI. A Venereal Cholick. There is no better Medicine upon Earth, then to give e∣very day for a Week toge∣ther (if it has been of long continuance) our Vinum Herculeanum, a Sack Glass full at a time, three or four times a day. The way of making it see in Phylaxa Med. Lib. 1. Cap. 47. Sect. 15. It is much beyond all the the Spicy and Aromatick Things in the World. Salmon.
XII. A Clyster against the Cholick. Take Decoction of Juniper Berries a Pint, Spiritus Aureus one Ounce, Aqua Benedicta four Oun∣ces, Oyl of Olive two Oun∣ces; mix them; this works in a small time; but which is admirable, even before it works the pain ceases. Sal∣mon.
XIII. Another Clyster for the same. Take Decoction of Dates, made in Mutton-Broth a Pint, Vinum Eme∣ticum five Ounces, mix for a Clyster; it gives ease al∣most in an Instant, and brings away the morbifick Cause or Matter after a wonderful manner. Salmon.
XIV. Rondeletius saith that Castoreum and Euphorbium are of good use, if the pain be constant and stir not from its place; yea, he e∣stimates them not only as a present, but as the ultimate Remedy: If you take six, eight, or ten Grains of Ca∣stor in Wine, and drink a little after it, it will quickly Cure: And five or six Gr. of Emphorbium may be In∣fused, and taken (the clear Infusion) in the same quan∣tity and manner.
XV. If the pain be in the upper part of the Belly, above the Navel, Clysters seldom do any good; for they ne∣ver reach the Morbifick or offending Matter; yet sometimes, even in these cases, when the pain is very violent, and the Humours crude, Clysters may be gi∣ven, but they ought to be made of strong Attractives,
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such as the afore-mention∣ed.
XVI. This Clyster has done much good. Take fat Broth a Pint; Aloes dissolved two Drachms, Turpentine one Ounce and a half, or two Ounces: Truly it is a Me∣dicament not to be despised, I remember once above (all the rest of the times I used it) I recovered a young La∣dy even from the Jaws of Death with it: The Sick had been three daies and three Nights tortured with incessant Pain: Clysters of most kinds had been given by an Apothecary, by the Prescript of a Physitian: moreover, there had been given previous to those, Aromatick Bolus's, bitter De∣coctions, and lastly Opiates, but all in vain; nor could the Opiates do any good, for that they constipated the Bowels much more, which were before costive, and so rendered the disease, to all appearance, uncurable, so void of true Medical Sense or Knowledge, were those Men of great names, which had been before concern'd with her: In short, they neither gave her any Ease, nor made her go to Stool; so that what with the An∣guish and Pain, she was given over and lay for dead. In this state and Condition, a Gentlewo∣man then present, moved that I might be sent for, which was accordingly done, when I came thither, I viewed my Patient, no appearance of Life could be discerned, so that I had but small encouragement to act; however, being entreated by her grieved Parents, I was perswaded, even for their satisfaction. The A∣pothecary was sent for, and gave me an account of all that was done; I could not forbear blaming the Physitians, for acting so preposterously, against the rules of Art, as to prescribe Opiates in a Cholick, with a strong constipation of the Bowels: The Apothecary could no waies take their part, but was of my Opi∣nion. But the business was now, what was most fit to be done; nothing could be given by the Mouth, for her Teeth seemed to be
Page 45
set; I immediately bethought of the former Clyster, which was presently given, and in half an hour came away, with many hardned Excre∣ments, after which, the Sick was discerned to breath: I caused the same Clyster to be administred again, and all the Region of the Ab∣domen, to be bathed very well with Powrs of Amber, and a Flannel moistned with the same, to be laid hot over the afflicted Parts. The Clyster stayed Two Hours with the Sick, and then came away with more hardned Excrements; after which she opened her Eyes, and seemed to move her self; and in about six hours time speak. The first Clyster was given about Ten in the Morning, the second before Eleven: About Eight at Night I prescribed this, Take Mutton Broth three quar∣ters of a pint, Aqua Benedicta three Ounces, Venice Turpen∣tine two Ounces, Oyl one Ounce, mix and make a Clyster. She confessed she had great Ease before this was exhibited; but after she had received this last, she confess'd she was in perfect Ease; it came away from her, in about an hour and quarters time: After which, I first gently purged her with a Dose of my Family Pills; then with two Doses of my Pilulae Mi∣rabiles (but withal giving her respite to recover Strength) after which she constantly took my Spiritus Anticolicus, in all her Drink, and be∣came perfectly well. Sal∣mon.
XVII. A Cholick proceeding from Gravel, obstructed in the Reins; It was plainly per∣ceived to be an Obstruction of the Reins, because the Sick could not make Water. I prescribed the last of the afore-going Clysters, which was repeated three times, once every day; and the Patient, by this means alone, was perfectly cured: And this might possibly be per∣formed by the Balsamick and Diuretick Particles of the Turpentine, being received into the Lacteal Veins, whereby it was mixed with the Lacteal Juice, and so entred into the mass of Blood, and was circulated
Page 46
with it; whereby, altering its Crasis, it opened the Ob∣structions of the Passages, and so provoked Urine; for alwaies after the Clysters, the Sick made a very large quantity of Urine. This thing I have many times experienced. Sal∣mon.
XVIII. In some Patients the best Clysters do little good; and by I know not what hidden cause, the Pain, in a day or two, or three, returns again, as bad as ever, or worse: these, by the fol∣lowing suppositories, have not only found present Ease, but the Cure has succeeded, as if it had been done by In∣chantment. Take Honey One Ounce, boiled to a thickness, that it may be wrought with ones Finger; then add in Powder Sal Gem two Scruples, Troches Alhaudal half an Ounce, and with distilled Oyl of Wax, ten drops, make and form a Suppository, which let be put up in the Paroxysm.
XIX. Whether the Cholick comes from Choler or Vitreous Flegm, sharp and emollent Cly∣sters, are of excellent Use: And sometimes Clysters made only of Oyl, on of Oyl three parts, Turpentine one part, have saved the Life of a Patient. For since the Cho∣lick is caused by the Colons being obstructed by plenty of Matters above, Wind in the middle, and a great quantity of hardned Excre∣ments below, whereby the Wind can neither get up nor down, or get out: It is necessary first of all, to open the lower Passages, and to help the dryness of the Bowels, which may be done by Lenitive and Emolient Clysters; and if the matter be tough and viscous by sharp, inciding and attractive ones, such as we have be∣fore described, which must be so long continued, till all the hardned Excre∣ments are taken away: Nor must Oyl be omitted, be∣cause it mollifies and loosens much more than any A∣queous Body, and leaves the Bowels in a better temper. Salmon.
XX. Fienus advises to mix Narcoticks or Opiates with Pur∣gers. And this may be good where the Constipation is not Great; for by this means
Page 47
the sick has present ease; the tough flegm or matter is afterwards carried off, and the wind descending into the Colon, is discussed. In this case take this: Take Extract of fine Aloes one Scruple, Scam∣mony in fine Powder eight Grains, of our Volatile Lauda∣num, with Aloes, five or six Grains: Mix and make a Dose, to be given at night. Salmon.
XXI. Bartholinus saith, that Clysters of Tobacco-Smoak are excellent, and a present help. There is a Pipe made on pur∣pose for this use; but the Smoak may be blown up the Anus by a common Tobac∣co-pipe, which for the most part effectually brings away the hardest Excrements, dis∣cusses Wind, and even clean∣ses the Intestines of cold glas∣sie Phlegm.
XXII. An Electuary to purge with in a Cholick: Take of Dates, pulp of Raisins of the Sun, of each half an Ounce; Scammony in fine Powder twelve Grains, Bezoar mi∣neral a Scruple: Mix them for one Dose. Salmon.
XXIII. If the Excrements be very muchhardened, Cly∣sters of pure Oil ought first to be given; then such as are more sharp: For the Oil first dissolving the Excre∣ments, they are the more easily brought away by a sharp Clyster, such as this: Take Broth, Oil Olive, of each seven Ounces; Elixir proprieta∣tis sine Acido one Ounce and half; mix them. 'Tis a thing beyond Commendation, if seasonably used.
XXIV. If the Cholick proceeds of billious humours, whereby the Constipation of the 〈◊〉 vehement; one of the 〈◊〉 of simple things, is Syrup of Peach-blossoms three Oun∣ces given at a time: Or this, Take Extract of fine Aloes, Calomelanos in fine Powder, ana one Scruple, Scammony seven Grains; mix and make Pills for one Dose; it sel∣dom fails. Or, Take pulp of Raisins half an Ounce, Calome∣lanos a quarter of an Ounce; mix for a Dose: After which, drink an Infusion of Sena and Rheubarb, sweetned with Manna and Syrup of
Page 48
Roses. After the Purge has done working, give eight or ten Ounces of Oil of sweet Almonds; and let the sick repose himself. Salmon.
XXV. Rondeletius tells us he has cured several with a Clyster made of Decoction of Hedge-mustard, especial∣ly being made with Wine: You may sweeten it with Honey.
XXVI. Hercules Saxonia saith, I mustingenuously confess, I have cured several in one day with this Medicine: Take Diaphoenicon half an Ounce, 〈◊〉 Hiera three Drams; or a Bolus.
XXVII. in some cases, especi∣ally where Convulsions attend a Cholick, it is good to make Revulsions by vomit. Some prescribe a Vomit by Leaves of Asarabacca, and it is a good one: But there is no better Emetick for this pur∣pose, than our Pulvis Eme∣ticus, or our Cartharticum Ar∣genteum. The first may be given from three Grains to six or eight in Broth or Pos∣set drink; the second to a Dram, or a Dram and half, in like manner: They are easie and safe. Salmon.
XXVIII. Insome Constitutions troubled with a Cholick, Wine and strong Liquors are very pernicious, and always gene∣rate the matter causing those pains: In those cases drink∣ing of Water is the only re∣medy, and Fountain-water in which Sal Prunella (a Scruple to half a Pint) is dis∣solved, and well sweetned with Sugar; and this is al∣ways certain in a bilious Cholick, especially if accom∣panied with a Feaver; in which cases, as also in an In∣flamation of the Colon, this Remedy never fails.
XXIX. This is also to be noted, That where there is occasion of using my volatile Laudan. Guttoe Vitoe, new London Treacle, or any other of that kind, that they ought to be used while there is yet strength: For if they be used when the For∣ces are wasted, and the sick consumed, or near death, they will not only do hurt, but also hasten the Patient's death, taking away Life and
Page 49
Sense together: Nor ought they to be given by any means, if the Pulses be low, languid, and weak: Yet if they be at all used, they ought to be applied external∣ly, or only used in a Clyster, in a proper Vehicle; and the Clyster being given, the sick to lie on the pained side. Salmon.
XXX. They are also most ef∣fectual, if taken after Univer∣sals, as proper and fit Eme∣ticks, or Catharticks, or both, such as we have before de∣scribed: And without these Preparatives, they ought not indeed to be taken. Salmon.
XXXI. Authors say, Clysters should first be given, as of Oils alone, from six Ounces to a Pound, which the sick is to keep all night. If evacuation of Excrements follow not that, then exhibit five Ounces of fat Manna, dissolv'd in Broth, aromatiz'd with Cinnamon or other Spices; for that by its softness, moistness, and subtilty of parts, loosens and penetrates, and by softning expels the Excrements. If this does not, Oil may be given again, from six or seven Ounces to a Pound. When the Excrements are brought away, purge with this: Take Sena an Ounce, Aniseeds bruised a Dram and half, Salt of Tartar one Dram, Juice of Liquorice half a Dram, Spring-water a Pint; make an Infusion over a gentle beat for twelve or sixteen hours, and strain it out for four Doses. This will effectually cleanse the Bowels, and take away all the Excrements, or re∣maining morbifick matter Or instead thereof, you may use our Tinctura Aured, from half an Ounce, to a whole Ounce at a time, till the whole Cause is removed. Salmon.
XXXII. Should the Disease yet return, and the Cholick pains be violent, there is a necessity of having recourse to Opiates: You may give them from 2 to 4 or 6 grains of our Vo∣latile Laudanum; after which give this: Take of our Spiritus Cosmeticus a spoonful, or spoon∣ful and half, choice Canary six spoonfuls to eight; mix them, to be given immediately after; and the whole Region
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the Abdomen is to be bathed with our Spiritus Anodinus: And these things are so much the better, if the Constitu∣tion be hot: But if cold, the morbifick matter is made thicker, and the Disease be∣comes yet more stubborn.
XXXIII. When the Bowels or their Tunicles are thus afflicted with a gross, tough, and cold matter, heating things ought to be used, whether they be Ca∣thartick, or Alterative only. In this case you may purge with this: Take of our Tinctu∣ra Aurea from half an Ounce to an ounce, Powers of Anniseeds half an ounce; mix them with a Glass of White-wine or Ale, for a Dose. An Al∣terative Essence of Garlick is an admirable thing; for it exceedingly heats & warms; discusses Wind profoundly, and withal prevents the breeding and increase of the cold flegmatick Humor.
XXXIV. To make the Essen∣tia Allii, or Essence of Garlick, of so great use in this case. Take a large quantity of Garlick, beat it well in a Marble Mortar, and reduce it to an impalpable Pap as much as you can; put it into a long∣neck'd Matrass, or large Bolt-head; which seal up hermetically, or otherwise well close it; set it to digest in Horse-dung, or a Sand∣heat of equal strength for forty days: Then open the Vessel, take out the matter; which will most of it be re∣duced into a slimy Liquor; strain out the thinner part by pressing: Digest again in a little Sand-heat, or rather in B. M. that there may be a residence of the grosser parts: The thinner separate by inclination, which per∣fectly purifie by adding to every quart of the Liquor from half an Ounce to a whole Ounce of its own fixt Salt; or for want of the same, as much Salt of Tartar; di∣gest again for forty days, then separate the pure from the impure, and keep the Essence for use in a Glass close stopt: It will keep a long time, and be as it were incorruptible: Dose from half a spoonful to one or two spoonfuls, or more. The Essences of Plants made af∣ter this manner, will be transparent, either of an Em∣rald
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green, or of a red Orien∣tal Granate, according to the quality and quantity of Salt, Sulphur, and Mercury, pre∣dominating in each Plant. Salmon.
XXXV. To make the Essen∣tia Apii, or Essence of Smal∣lage, which is a specifick in this Disease.
Take a great quantity of Smallage when in Flower, beat it well as aforesaid; di∣gest in a long-neck'd Ma∣trass for forty days close stopt, in a Sand-heat; strain out the thin by pressing: Digest again in a very gentle Sand-heat, or B. M. to make a farther separation: Separate the thinner by in∣clination; which perfectly purifie by adding to each pint of Liquor from two Drachms to half an Ounce of its own fixt Salt; or for want of it, as much Salt of Tartar; digest again for for∣ty days then separate the purely clear, and keep it close stopt for use. Dose from a spoonful to two or three spoonfuls, or more, in a Glass of Wine. This is a Medicament not enough to be valued. Salmon.
XXXVI. These Essences thus drawn from the whole Plant, or its parts, are purified and exalted until they arrive to the nature of their first Being, which will eminently pos∣ses all the central Virtues of their mixt; for here Art and Nature, in this Prepa∣ration, have preserved all the seminal Powers with which it was endowed; and these Essences contain in themselves all the efficacy and Virtues of the Plants of which they are made. The addition of the Salt of the Plant, not only adds to its virtue, but it also causes to se∣parate all the heterogeneous and slimy matter which did hinder the exaltation and perfection of the Medicine, and brings it to the highest clarity and purity imagi∣nable. If three or four Oun∣ces of white Sugar be added to every Pint of the Essence, it will not only help to its conservation, but also be more pleasant to the Pati∣ent: And withal, if you put a little Spirit of Wine, or
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instead of the Sugar, five or six Ounces of our Syrupus Volatilis, the Preparation will not be the worse for it. Note also, these Essences may be given in Wine, Water, Broth, or Decoction, as the sick best likes. They restore decayed strength, and bring Nature back again into its old path, for the health and preserva∣tion of the Body. Salmon.
XXXVII. The Essence of Peach-leaves.
Take Peach-Leaves (long before the Fruit is ripe) so many as by supposition you may have six Quarts of juice from; beat them well as be∣fore; digest all according to the former method for forty days: Strain out and digest again, separate the thinner part, and with its own Salt, or Salt of Tartar, in the for∣mer proportion; by dige∣stion purifie and perfect the Essence by another forty days space of time. I astly, adding three or four Ounces of white Sugar to every Pint or Quart, keep it close stopt for use. Dose from twospoon∣fuls, to four, six, or eight, according to age & strength: It purges well, and carries off the morbifick cause to a Miracle; but it ought to be taken three, four, or six times, as the exigency of the Disease requires. This is a specifick in a Cholick beyond most other things, and withal very safe. Salmon.
XXXVIII. Among Carmi∣natives, or Discussers of Wind, I commend (from a very long and large Experience) our Powers of Anniseeds, Powers of Ca∣raways of Juniper-berries, Limons, Cloves, Nutmegs, Rosemary, and the like. Out of these the following Com∣positum may be made: Take Powers of Cloves, Nutmegs, ana one Ounce, of Anniseeds, Carraways, ana an Ounce and half; of Juniper, two Ounces; of Limons and Rosemary, ana two Ounces and a half: mix all for the Uses afore-mention∣ed. Dose half a spoonful in a Glass of Ale or Wine. Sal∣mon.
XXXIX. This is also certain from a very great Experience, That as vehement Cholicks are often caused from a cold, tough, viscous Phlegm, stick∣ing
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to the Stomach and Guts, and Wind thence a∣rising; so that not only the said Wind may be gradually discussed, by the assiduous use of the said Potestates or Powers, but also by the use thereof, that viscous Phlegm adhering to the Tunicles of the Stomach and Guts, will be by degrees incided, corrected, and removed. Salmon.
XL. But though these Aro∣matick Potestates are admi∣rable in the precited case, and so powerfully resist the Cause; yet it is my Opinion, That nothing exceeds my Spiritus Anticolicus, being profitable to all the intentions of the Cure; for that it not only corrects hoth Phlegm and Choler, and discusses Wind when bred, but also hinders it from breeding. It not on∣ly discusses Wind, or con∣denses it, but prevents its new extention, or rarifica∣tion again. I could produce several Histories of this Cure, performed by this Medica∣ment alone.
XLI. Some, after all other Remedies have failed, have been cured by a Decoction of Guaiacum; and its Bark. And several Histories of Cures performed by it are extant; but the most eminent is that of a Bath-keeper of Vienna, after he had been tortured with a most vehement Cho∣lick for nine months, and used a great number of things to no purpose, his Disease still increased upon him, and by drinking of Spaw-waters was still exas∣perated. He was married to a young Wife, and she was also afflicted with the same Disease, and dead of it: He feared the same fate, and began to be convulsed in his whole Body; so that his Physicians began to fear, that the Disease was or would be translated to the Genus nervosum, or nervous Stock, and so cause a Palsie. Having stopt his Convulsions by other Medicines, he gave him Guaiacum Wine, accor∣ding to the Advice of Ama∣tus Lusitanus, Cent cur. 32. to cause him to sweat, which he did for five days, and was perfectly cured: Germ. Eph. An. 3. P. 487. This Cholick the Physician judg'd
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from phlegmatick Hu∣mours, the Seminaries of Wind, which being dissol∣ved by that diaphoretick Wine, were spent by Sweat. Some Laxatives were also given between whiles.
XLII. In a Cholick proceeding from a hot cause, hot things, whether for inward or outward use, must be avoided, lest an Inflammation be caused: In this case purging Waters, clari∣fied Whey with Sena, and Syrup of Violets, drank plen∣tifully, are given with good success: and outwardly to the Bowels, Willis advises to Fomentations of a Solution of Nitre, or Sal-Armoniack, as in pains of the Gout; and sometimes, as Septalius re∣ports, of simple cold Water.
XLIII. If the Cholick be caused by hard Excrements, hindring the passage of the rest of them, and of Wind, Emollients must first be u∣sed, and afterwards sharp things to irritate the faculty. Sennertus.
XLIV. I had a Patient that for Four Months had been troubled with an almost In∣vincible Colick; at length he desired my help; I only gave him my Spiritus Anti∣colicus, two Drachms at a time, in a Glass of Wine, and made him sweat upon it; and by the using of a∣bout two or three Ounces thereof, he was Cured.
XLV. A Man, about sixty Years of Age, mightily com∣plained to me of a grinding pain in his Groin, which always seized him just at Night, and this had con∣tinued with him for three or four Months; the Con∣stitution of the Bowels all this while being as it should be, for, he was neither Costive nor Loose; from whence I conceived it to be rather a Flatulency in the Muscles of the Abdomen, than in the Colen, and so it proved; for I caused him Morning, Noon, and Night, to bathe the Part afflicted with Powers of Amber; and this alone in about a Weeks time (without taking any thing inwardly) cured him.
XLVI. I have several times
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cured an Inveterate Colick, with loss of the use of Limbs, by giving Turpethum Mine∣rale, so as to raise a Flux, which has sometimes lasted twenty Days, or more; for by this means the peccant Matter lodged, and as it were, rooted in the Ner∣vous System, which could not be removed by other Medicines, is taken away: For the Mercurial Particles, by diffusing themselves every way, dissolve, divide and dissipate the morbifick Mat∣ter, into almost insensible small Particles, and at length wholly expell them. And this I experienced in a mi∣serable Lame Patient, whom I Cured by this means, even while this present Book was in Writing.
LXVI. I am of opinion, that Catharticks, mixt with Opiates, are of good use: I have used this following, with a wonderful success: Take Extract of fine Aloes, Extract of Colocynthis, of each twelve Grains; Laudanum Volatile Nostrum, five or six Grains: mix them for a Dose. It is true, the Purge works not presently, by reason the Opiate is mixt with it, and therefore I give it over Night, but it commonly works by the next day∣noon: yet this is very ob∣servable, That the Patient does not feel himself as if he had taken a Purge, but lies very quietly and pleasantly all Night, the Physick not disturbing him, griping him, nor making him sick; and when it does work, it is with a great deal of pleasantness, without any pain at all; and by this silent way (as it were) of carrying off the Humour, the Paroxysm is many times presently at an end.
XLVII. If the Pain, as I said before, be not in the Bowels, but in the Muscles of the Abdomen (from what cause soever, it does not so much matter) it is some∣times cured by a Vesicatory applied upon the part, or a little below the Navel; and this is often done with very great success: But you must by no means lay it upon the Navel; lest Convulsions or Swooning follow, by reason
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of the commerce of the um∣bilical Vessels and the Heart. For a man certainly dies, if the Skin be flea'd off the Navel, though 'tis possible he might live, if he was flea'd in any place besides; which is a note, worthy observing.
XLVIII. Authors say, That Mercury- Water, inwardly taken, radically cures the Cholick: I have not had the experience of it, but this I know; That being my self seized with a vehement Cholick, I drank about a quarter of a Pint of Wine, digested a Month upon my Hercules, and it cured me momentarily, or upon the spot: And some years since that time, I have several times been troubled with that Disease, and in like manner applying my self to that same Remedy, I have always found the same suc∣cess, to my very great satis∣faction: but the Philosophi∣cal Reason of this thing, is not very easie to be pene∣trated into.
XLIX. Alexander Benedictus commends this: Take Nitre two Ounces; dissolve it in a sufficient quantity of Water, with which mix as much Oyl, and exhibit it by Clyster, of a due bear. This, they say, wonderfully draws out the thick Matter, and dry com∣pact Excrements. It may be a good thing for all that I know, but I have had no experience of it. This is probable, That if it pro∣ceeds from a hot Distemper of the Viscera, or Intestines, this Medicine may do good; but if from a Cold, it must be infallibly naught.
L. Speedwell, is com∣mended by Crato, as a Spe∣cifick in the Cholick. 1. By drinking the Decoction thereof made with Wine, with half a Drachm of Myrrhe. 2. By exhibiting, Clyster-wise, a Decoction thereof in Chicken-broth. He also says, That when no other Remedies would do, he cut Root of Master∣wort, put it into a Glass of Wine, and gave it to drink every Day before Supper, which made the pain ceaso.
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LI. This following Cly∣ster has cured many. Take Malmsey, or Muskadel, or for want of them Malaga, or Ca∣nary six Ounces; Oyl of Nuts four Ounces; Powers of Juni∣per, and of Rue, of each an Ounce and a half; mix, and exhibit it hot. Inwardly, you may give by the Mouth our Tinctura Anticolica, from half an Ounce to one Ounce in Wine: Or this Powder: Take Powder of the Testicles of a Horse, or of Castoreum one Drachm, Anniseeds in Powder one Scruple: mix, and give it in Wine or Broth: Or, half a Dram of the Powder of the Spunge which grows upon the wild Bryar.
LII. A Cholick proceed∣ing purely from taking Cold I cured, by anointing, the whole Region of the Abdo∣men, with Balsam of Amber.
LIII. This following mix∣ture being first given in a proper Vehicle, by the Mouth, Secondly, well ba∣thed three, four, or five times upon the whole Regi∣on of the Abdomen. Thirdly, Given Clyster-wise in a lit∣tle Broth, I have often-times found to cure the Cholick miraculously. Take Powers of Caraways, of Limons, of Nutmegs, of Cloves, of Vir∣tues, of each a like quantity; mix them; to be used after the manner aforesaid. Salmon.
CHAP. XII. Of an Hysterick Cholick.
I. IN describing this Di∣sease, and prescribing a method of Precepts for the Cure thereof, I cannot follow any Author, nor have I met with any thing yet extant, which has yet given me any satisfaction: The florid Discourses of some upon this Subject, seem to me rather an excursive sound of Words and Noise, than
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any thing of substantial Reasons; and truly in some sort, are rather Deviations from the Truth, than either Illustrations of the nature of the Disease, or sound Do∣cuments in order to its cure.
II. The very name of the Distemper imports the Na∣ture and Quality thereof; it being a Pain excited from a distemper or disturbance of the Womb, or some parts adjacent to it; in all my Observations of Diseases of that part, there has seem'd something to indicate a con∣sent of the Nerves of the Mesentery, if not some Di∣sease actually residing there∣in; and that which induces me so much the more to this Opinion, is a vehement Cholick excited (as 'tis thought) from that which is vulgarly called a distemper of the Womb.
III. But if I should descend to the exact discussion of Hysterick Diseases, I am apt to think that in many of those cases, where the Womb is so much blamed, it is not concerned at all, but is rather from Convulsions, or distemper of the Mesente∣ry; for that I have known several Men (though not so commonly as among Wo∣men, because not so subject to such Passions) in an ex∣tream manner afficted with such as are commonly ac∣counted Hysterick Fits.
IV. If a Cholick be excited in Persons not subject to Hy∣sterick Fits (and such we shall call them, as oft as we have occasion to make use of their name, because of the vulgar acceptation) it cannot be an Hysterick Cholick, but that of the simple kind, of which we have largely treated in the former Chapter, and there∣fore shall say nothing here.
V. But if in Persons sub∣ject to Hysterick Distem∣pers, upon the exciting of the Hysterick Fit, a Cho∣lick be induced, this is that which we intend here, and whose Symptoms, Causes, Prognosticks, and Indicati∣ons of Cure, we design in this Chapter.
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VI. It is easily known by the difference afore-menti∣oned from an ordinary Cholick, yet there is a far∣ther cause, than what simp∣ly causes Hysterick Fits, viz. a sharp, phlegmatick, or clammy Matter, lodged in the nervous foldings of the Mesentery and Bowels: more∣over, the Sick for the most part complains of a vehe∣ment pain at Stomach, for some-time before hand, with a weight and heavi∣ness; and many times there is a Costiveness of Body preceding it; and if the Patient is plethorick, or full of Blood, there is sometimes a bleeding at Nose; or in heavy, melancholly, and unpleasant Bodies, a Flux of the Haemorrhoids; if these precede not, the Patient complains of Vertigo, or a pain in the Head, a dull pain or heaviness in one of the sides, either right or left, and a dimness of Sight, with an unwillingness to stir, and move up and down, to which add, for the most part, a sadness and deje∣ctedness of Mind, and some∣times Foolishness.
VII. The Nature of this Di∣stemper is such, that it makes the Bowels sore, and all the Region of the Abdomen is as if it were beaten with Sticks; and if it continues long, so that the Sick cannot get Re∣medy, it so enervates the whole Body, that it not on∣ly takes away the Strength in general, but in many (as in a certain Gentlewoman, not long since my Patient,) it takes away the use of the Limbs also; in some the Arms, in some the Legs, in others the Arm and Leg on one side, and in othersome all the Limbs together; so that the Patients are made wholly incapable of helping themselves. Now this dif∣ference proceeds from the strength of the Disease, and the matter causing it, and the and Plicatures, or Ramifica∣tions of Nerves, hurt by the same; and in some Persons, the extremity of the Cause is so vehement, that it causes foolishness and alienation of Mind, with a strong Me∣lancholly.
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VIII. The nere Cause appea∣red to belodg'd in the Muscles of the Bowels and Mesentery, where sharp Salt, join'd with an acid Phlegm, being dissol∣ved, and put into a fermen∣tation upon the hysterick Pa∣roxism, causes this vehement pain: For by reason of the Collision of the neurotick Spirits justling one another in their passages, and the a∣cid. Sals pricking the most sensible Fibres of the Nerves with their vitriolick Parti∣cles, causing a vehement an∣guish; and the distention of the Nerves and musculous Passages, where the said a∣cid Juices are lodged, this al∣most invincible Cholick is exeited, which, Proteus-like, is so various in its appearan∣ces, that we cannot here in few words describe it.
IX. The remote cause is to be known from the conside∣ration of the six Non natu∣rals, and other Accidents of Nature intervening, the which we shall here pass o∣ver, and leave to the more exquisite Consideration of philosophick Minds.
X. As to the Progno sticks, this we have to say, That if the Disease has been of long continuance, and in ancient People, it will be of difficult cure; the older and the longer the Disease has been, so much the more difficult. If the Limbs have lost their use, 'tis very sel∣dom that the Sick recovers. If a Palsie be induced the Sick is incurable; so if any contraction of the Nerves, with loss of the use of any Limb: The same also if the Patient is become foolish, or there be a very great alie∣nation of Mind, more espe∣cially if it be not recent, but of long continuance. But if there be no loss of the use of Limbs, or it only returns by long intervals; if it be recent, & the Patient young, strong, vigorous, and lively; If they can eat freely, and sleep well, there is all the possible signs of recovery; and so much the better and easier if in a Woman not with Child, or in a Body not scorbutick.
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XI. The Indicationes Cu∣rativae are these: Obstru∣ctions must be opened, hy∣sterick Vapours or Fumes must be quieted, the acid Salts and Juices must be al∣tred, the peccant or offen∣ding Mater must be evacu∣ated or removed: And last∣ly, the parts weakned must be corroborated and streng∣thened, and the scorbutick Taint (if any be) destroyed.
XII. In respect to opening of Obstrucrtions, we must consider whether the Con∣stitution be hot or cold; for accordingly different Medi∣cines must be used. Those things which open Obstru∣ctions in hot Bodies, create them in cold, & e contrario. If therefore, by the exube∣rant symptoms, you perceive the Constitution to be hot, these following things are fit to be used, viz. Spirits of Sulphur and Nitre, Spiritus Aperiens, & Antiasthmati∣cus Spirttus Anticolicus Sal nitri, Tartari nitratum, & Nitri Vitriolatum, Sal Armo∣niacum Volatile, Syrupus Ne∣phriticus, being given in a convenient Vehicle, and in a proper Dose; all which you may see in my Phylaxa Medicinae.
XIII. But if it be in a cold habit of Body, then you will find these following things good: Take Juice of Smal∣lage two Pound, Sugar as much, make it into a Syrup by boiling, which strain through Hippo∣crates his Sleeve; Dose three spoonfuls every morning fa∣sting, and at night going to bed. Or this: Take Juices of Fennel, Germander, Agri∣mony, Brooklime, Watercresses, ana four Ounces, Sugar twenty Pound; make it into a Syrup, which clarifie with Whites of Eggs: Give it in the same manner and Dose with the former: Or these Juices may be mixt with new Ale, bot∣led up with a little white Su∣gar, and a Clove slit put into each Bottle, and so drank. In this case also Tin∣ctura Martis given in clarified Juice of Plantin, mixt with an equal quantity of Conary, is of good use. Also Potestates Carui, Juniperi, Lithontriptici, & Pulegii, may be daily given in all their drink.
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XIV. To quiet the irregu∣lar and turbulent motion of the Spirit, and hysterick fumes, these following things are fit to be done: First, the Stomach, and whole Region of the Abdomen, are to be ba∣thed with Powers of Amber, or Pennyroyal, or both, and a hot Flannel dipt in the same, laid over them. Secondly, the Nostrils are to be often touched with Postestates Cor∣nu Cervi; and the Sick should keep a Bottle always about them to swell to, or at least a Bottle of Volatile Sal Armoniack, mixt with some few drops of Oil of Pennyroyal, or Savin. More∣over, our Tinctura Hysterica should be at convenient times given in a little Wine or Ale. Or this: Take Tinctura Hy∣sterica one Ounce, Guttae Vitae half au Ounce; mix them; of which sixty drops may be given at a time, every night going to bed; and, if ex∣tremity require it, every morning fasting. But if the Sick be troubled with a co∣stiveness of Body, this fol∣lowing is of more excellent use: Take of our Extract of Aloes one Scruple, Castor in Powder half a Scruple, of our Volatile Laudanum three or four Grains; mix them, for one Dose, to be given every night going to bed. These things thus used, will not fail you expectations.
XV. The third intention of Cure, is, to sweeten the a∣cid Salts and Juices of the Bo∣dy; for which purpose there is certainly nothing more powerful and admirable, than our Spiritus Universalis, (which see in our Phyl. Medic. Lib. 2. cap. 22.) given twice a day, or as often as the Sick drinks in all their Ale or Beer: Or instead of this, Volatile Sal Armoniack, add six or eight Grains, in all their Liquor aforesaid. Some possibly may prescribe Pre∣parations of Pearl, Coral, Amber, Crabs Eyes, &c. but these things (though after a very long using may do some good, yet) being fixt Al∣calies, do not so immediate∣ly enter into the Mass of Blood, and are therefore to be laid aside, where the o∣ther things can be had, for∣asmuch as this Disease pos∣sesses
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the whole Mass of Blood and Humours, and the wholy habit of the body.
XVI. But more effectually to answer both the first In∣dication of Cure at Sect. 12. and 13. aforegoing, and this third present, this following Composition is most excel∣lent: Take Venice or Strasburgh Turpentine two Ounces, Angelis Mineralis, Bezoarticum Mine∣rale, ana enough to make the Turpentine up into Pills: Dose one Dram, or a Dram and half; and in some cases two Drams. It is a most effectu∣al Medicament for the Pur∣poses intended, and not e∣nough to be valued; and so much the more especial∣ly, if it be given in a scor∣butick habit of Body, and where the Sick has lost the use of their Limbs.
XVII. The fourth Indicati∣on is to evacuate the mor∣bisick Cause, or peccant Hu∣mour, which you may most compleatly accomplish with my Pilulae Mirabiles, for they (given from one Scruple to half a Dram) wounderfully carry off the offending mat∣ter, and draw it away even from the most remote parts of the Body: Or in∣stead of them, you may use my Family Pills (those which are made according to my last designation, by which they are much improved in their Virtues and Goodness, which can be only had of me, and such as have them from my hand, not from Hollier, or his Accomplices, for that he knows neither the Names, Number, or Na∣ture, Preparation, or Pro∣portion, of any thing con∣tained in them, as they are now prepared by me: So that I modestly affirm, one Box of this Preparation is really worth three Boxes, for all that I know ten, of any of those made and sold without my order or con∣sent.) These Family-Pills may be given, three, four, five, or six in number, accor∣ding to Age and Strength. If the Patient cannot take Pills, they may purge with Vinum Catharticum, (see it in my Phylaxa Medic. Lib. 2. cap. 44.) one of the most ex∣cellent things in the World,
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XVIII. The fifth and last Indication is Vital, or to strengthen and restore the hurt and weakned parts, which is done both by Inter∣nals and Externals: For In∣ternals I propose chiefly our Tincture of Kermes, to be ex∣hibited in a Glass of Wine, or other convenient Vehi∣cle half a spoonful at a time morning and night. To this purpose serves our Tinctura Antimonii, tinctura Corallorum, (which are no mean things) given in the same manner; as also our Potestates Virtu∣tum, given to twenty, or thir∣ty, or forty drops in Ale. Outwardly you may bathe the Stomach, Abdomen, and Back, with the same; and now and then to comfort the Bowels, give this Cly∣ster: Take Venice Turpentine one Ounce, Yelk of one Egg; grind them well together in a Mortar till they are well mixt; then add to them Chicken-Broth, choice Canary, of each half a Pint, of our Aqua Bezoartica an Ounce; mix, and exhibit warm. Salmon.
CHAP. XIII. Of an APOSTEME.
I. AN Abscess or Apo∣steme, is an Aggre∣gation of Matter in a mus∣culous or fleshy part, with an intention to break out; the Precursor of which, is always Pain and inflamation: And it is for the most part known by tumour or swel∣ling of the part, with great heat and continual pain.
II. If therefore pain seize any part of the Body, and there be a suspicion that Matter is gathered there; if the Sick sweats, or there be a natural Diaphoresis, especi∣ally about the Face, and the pain yet continue, you may certainly conclude, that Mat∣ter is gathered together in the part, though the Colour thereof be not changed; and
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therefore in its due season it must be opened, that the congregated Matter may be let out.
III. I remember once I was sent for to a little Boy, about ten years of Age, who at play had hurt his Leg: The Child complained ve∣hemently, and almost always cried out, yet no great ap∣earance of an Aposteme: There was no outward dis∣coloring, or inflammation, or scarcely any appearance of a Tumor; but at length a small general swelling over the whole Leg, and the ve∣hement pricking pain was only in one particular part thereof: I applied Matura∣tives or Ripeners, which made the general Tumor more apparent; but the pain equally continued, and the Colour of the Skin was the same as formerly, or as that of the other Leg, without any protuberance, or place pointing out, where it ought to be open'd. When I thought it was time to open it, I did it with an Incision-knife, up∣on the very place of the pain, which was about three Inches, or more, below the Knee, on the outside of the Leg; after opening of it, the Child had immediately ease; and I took out of the Aposteme, of well-digested Matter, about three quarters of a Pint, at several times: And then I cured it after the general method of healing Apostemes. Salmon.
IV. 'Tis true, Guido ad∣vises to 〈◊〉 till Nature causes an Aposteme to break, because he thinks that which is made by Nature, is better than that which is done By Art 〈◊〉 by Experience know otherwise, and, with Avicenna;〈◊〉 fully of Opi∣nion, That an Apostome which is brought to ripeness, ought immediately to be opened, for that many evils flow from Matter kept too long in the Abscess, and sometimes 〈◊◊〉 seize upon 〈◊〉 noble Parts, in∣fecting the 〈◊〉 and Mus∣cles, and sometimes 〈◊〉 the Bone, to the very great if not irreparable dan∣ger of the Sick.
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V. And for this Reason it is, That Buboes (in the Plague, or a Pestilential Fever) when they appear, we ha∣sten their ripening with so much vehemency, and some∣times are forced to open them before they are per∣fectly ripe, lest the poiso∣nous Matter should revert inwardly, and its malign Fumes, strike to the Heart, and smite the vital Spirits.
VI. But again on the con∣trary, too much haste ought not to be made to open an Aposteme, before it be throughly ripe, (except in malign Diseases, as aforesaid, and where the hazard of Life, for that Cause is very great, or a Mortification is beginning,) lest a mortifica∣tion of the part (from the Crudity of the Humour, not yet turn'd into Pus) should ensue, or a violent Fever, with sometimes Convulsions; for that such an untimely Operation, does indeed much more excite the pain than the Tumor it self, and causes a new conflux of Humors.
VII. But beside the for∣mer Reasons, for a hasty ope∣ning of the Abscess, these following also conclude it: I. Where the heat of the part is languid or weak, and the Sick wants sleep. 2. Where it is evident, there is is a very great plenty of Mat∣ter, which Nature cannot dispose of. 3. When the Matter is seated deep, thick, and wide at bottom. 4. When it is adjacent to a principal Member, which may be in danger of being hurt or affe∣cted by the malign Fumes thereof. 5. If it be on or near the Joints, lest the cor∣roding Humor, thus detai∣ned, should seize upon, or eat the Ligaments. 6. If it be in a glandulous part, be∣cause they are more subject to putrefaction, and the cut∣ting of them hurts but little. 7. Lastly, If it be upon Bones, Nerves, or Tendons, as in Whitoles and Fellons, which happen to the Nails and Fin∣gers ends, where for want of seasonable opening, the Bone is many times putrified and corrupted, to the losing sometimes of a Joint, some∣times
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of two. So Hippocra∣tes advises, concerning an Abscess upon the Perinaeum: When (saith he) any such little Tumour shall begin, cut it forthwith, while it is yet unripe, lest the suppuration should reach to the Intesti∣num Rectum, or Arst Gut.
VIII. When therefore an In∣flammation with pain is pre∣sent, and that it appears, the Tumor will apostemate, it is necessary to apply Suppu∣ratives, to bring it to a com∣plete maturation or ripeness: Such as this: Take Yolks of Eggs, Honey, Oil Olive, ana two Ounces, Pulp of Figs, Rai∣sons, ana three Ounces; Mi∣thridate four Ounces, Pouder of Aron-Roots, enough to bring it to the consistency of a Pultise, which renew twice a day: Or this, which is stronger: Take Basilicon minus, Ox Gall, Black Sope, soft Hens dung, ana two Ounces; Onions, Gar∣lick, Leeks, ana an Ounce and half; Mithridate, Gum-Elemi, ana an Ounce; Saffron half an Ounce; Pouder of the Roots of Aron and Briony, of the Leaves of Dittany and Rue, ana enough to make it into the consistency of a Pultise. It will bring it to maturation in a short time.
IX. But if you would have the Maturative much stron∣ger, as in those cases where Life is in imminent danger, as in the Plague, and other malign, poisonous, and pu∣trifactive Distempers, you must add to the Compositi∣on, Salt of Tartar, Nitre, Quicklime, Pouders of Genti∣an roots, Ranunculus, Pyre∣thrum, Hellebore, and Mustard∣seed, with other things of like kind, which you must apply, and renew it every twelve hours.
X. The Abscess being now brought to ripeness, or a ne∣cessity of opening 〈◊〉; the next thing to be considered, is, the best way of doing that operation. It is done either by a potential Cau∣tery, or an Actual, or the Knife.
XI. Celsus, lib. 7. cap. 2. saith, If the malady be deep, it is to be considered whether that place be nervous, or no:
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If it be without Nerves, the Actual Cautery, as a red-hot Iron is to be chosen; (because it strengthens the parts it touches;) but if Nerves be near, the Actual Cautery, or Fire, is not proper, for that it is certainly (according to Hippocrates) an Enemy to the Nerves: In this case, you ought to use the Incision-knife, or Lancet.
XII. It remains then to be determined in other cases, whether the potential Caute∣ry, or the Knife is best; or if each at some times are best, which that best is. We will consider, from Barbet, the Conveniencies and Incon∣vonience of each: First, As to the potential Cautery, it has these Convenieneies in it: 1. That it does not af∣fright a faint-hearted Pati∣en. 2. Nor does it cause very much pain, especially if you use the famed Caute∣ry or these times, viz, Dutch Soap mixed with Quick-lime, which eats deep enough to the Flesh, and much more gentle than the Holoserick Cautery of Paraeus: Yet these Inconveniences are apt to attend it: I. It corrodes sometimes much deeper and farther about than is needful, by reason of its spreading, notwithstanding the defen sative. 2. It is some hours; before it perfectly does the operation; which, if the Hu∣mor be maligant, will not permit of it. 3. The Eschar does not presently fall off, so that if you would have the Matter brought forth pre∣sently, you must use the In∣cision-knife or Lancet, for all that; nor is it possible to avoid these Inconveniencies.
XIII. Secondly, As to the Knife, it has these incon∣veniencies; 1. That most Patients are afraid of it. 2. That it is supposed to cause much pain; but the fear is prevented by not speaking of it; and the pain is of no great moment, be∣ing more in name, than in power: yet it has these Conveniences withal. 1. By the Knife, or Lancet, you may make the Apertion as long, and as deep, as you please, or the Aposteme requires. 2. You very quick∣ly come at the Matter,
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whereby it is evacuated, and the Patient eased. 3. The remaining Matter, not yet digested, will be more easi∣ly maturated, by external applications, assisted with Internals. 4. There will not be a long continued gleet∣ing (which often attends Tumours, or Apostems up∣on the Glandules) being opened with Cathereticks. For Apostems behind the Ears, in the Neck, Arm∣pits, and Groins, arise from hardned Glandules, fill'd with preter-natural Hu∣mours: These Glands are covered with a proper Coat, which being hurt, a gleeting necessarily follows; for the Tunicles being broken or opened, the Glandule can neither preserve it self, nor its Humour, but a gleeting will continue so long, 'till the hole in the Tunicle is cured, or the whole Kernel is vanished and consumed.
XIV. The Aposteme be∣ing opened, you must not let all the Matter (if it be much) out at once; for there would be a too great∣spending of the Spirits at one time: But for the asswa∣ging of the pain, you must let out only some part of it; and afterwards make the evacuation by degrees; be∣cause that the remaining concocted Pus helps to ri∣pen that which is yet unripe, if any be; as also to keep the natural heat of the part, to cut, deterge, soften, and dissolve all the Reliques of the Aposteme, beyond the power of any Topick Medi∣cine whatsoever.
XV. When all the Mat∣ter is evacuated at once, it often causes a fainting or swooning, from the excee∣ding great loss of Spirits; the remaining undigested Mat∣ter oftentimes grows so hard and scirrhous, that the Af∣fect becomes incurable, to which Resolvents or Emol∣lients are applied in vain; the first consuming what is thin, leaving the remainder hard like a Stone; the latter, wanting strength and an at∣tenuating force, to divide the Matter into its smallest Particles: Nor can this be done by any thing but the Pus it self, which is both con∣tiguous
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and continuous, with the remaining undigested Humor, being the nearest efficient, and of the same Species, and therefore only and alone able to cut, atte∣nuate, and prepare the re∣maining Matter.
XVI. Therefore, as soon as the Skin grows soft with the Matter in it, the Apo∣steme is to be opened, and, if the Patient be not fearful, with the Lancet or Knife, that such other proper Re∣medy as Nature requires may be applied, lest the pu∣rulent Matter should corrupt other parts or Vessels with∣in; and the Incision or A∣pertive ought to be so large, as the nature of the part, and magnitude of the Aposteme require: Which if it be skil∣fully done, afflicts both less and a shorter time than a Cautery; and immediately also brings the desired help, without any prejudice to ei∣ther side, the Skin being on∣ly cut in a right line; where∣as a Caustick will ('spight of all prevention) extend it self both lengthways & breadth∣ways; whence many times arises cruel pains, and great inflammation, both in the parts immediate, and those adjacent to the Caustick, and so leave a large Eschar; which is not only long in falling off, but the part laid bare, is slowly and with dif∣ficulty restored.
XVII. Moreover, Tumors which keep the native Co∣lour of the Flesh and Skin, and but slowly maturate, sel∣dom grow copped or rise much; (as in our Example of an Aposteme in the Leg, at Sect. 3. aforegoing;) and therefore you must not wait for a head before you open it.
XVIII. If you open an A∣posteme near some internal Cavity, as the Breast, or Abdomen, you must whol∣ly reject Injections made with a Syringe, left some part of it should enter into the Cavity, where it might not only cause grievous Symptoms, but also prove the death of the Sick.
XIX. Apostems in the E∣munctories, Throat, and
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behind the Ears, ought to be opened rather too soon, than to stay for a full ma∣turation; not only because ill Symptoms many times succeed, but Life it self is lost: Of which Fabricius Hildanus gives you some ex∣amples, which are worth noting.
XX. A certain Woman in this City had an Aposteme on her left side, near the Reins of her Back, so that when ripe, it covered partly the Side, partly the Back, and partly the Hip, being as large as an ordinary Four∣penny-loaf. This had been twelve or fourteen Weeks a gathering; several Physici∣ans and Chyrurgions were entertained, and many things were done without any profit to the Patient; nor indeed could they all tell what the Disease was. At length the Aposteme ap∣parently manifested it self; they were then consulted about opening of it, but none of them was willing to do it, they all fearing her immediate death. At length I was sent for, to view it; it was a great and wonderful Tumor, and not without apparent ha∣zard and danger; yet it was my Opinion it should be opened, (for as the Proverb is, While there is Life, there may be hope;) the Patient consented to it, and I did it: There was near two Quarts of digested Matter gathered together; (for the timerousness of the Physi∣cians and Chyrurgions had kept it too long from being opened) this Matter I eva∣cuated by degrees; I took out almost a Pint at the first, (giving the Sick immedi∣ately a Dram, or two, of my Aqua Bezoartica, to support her Spirits,) and in about five or six Days time, the whole substance of the Pus was evacuated. And finding that it had made no inroads into the cavity of the Abdomen, I soon clean∣sed the Ulcer, and in less than six Weeks time left the Patient perfectly well.
XXI. Hence it is to be observed, That though an Aposteme may sometimes
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happen to be in a dangerous place, and withal, through either the neglect, timerous∣ness, or unskilfulness of the Artist, the Apertion has been too long deferr'd, whereby apparent danger is imminent; yet the learn∣ed Physician should pru∣dently put on so much Courage, as to leave nothing unattempted towards the saving of the Sick, so long as there is Life, and the case only doubtful.
XXII. Some Authors say, That Abscesses, or Apo∣stemes may be discussed af∣ter they are suppurated; two Exmaples of which 〈◊〉 brings, Observat. 473, & 474. Where one Pomeret cured a suppurated Apo∣steme in his Daughter, a∣bout eight years of Age. The Aposteme was (saith he) on the out-side of her nether law, on the right∣side of her Face, and sup∣purated. He, (from the Authority of Guido, who saith, That suppurated Apo∣stemes, are sometimes eured by discussion, and from the Experiment of Paraens, who also averrs, that he had cu∣red a suppurated Aposteme, with crude Mercury, mix'd with Diapalma Emplaster, which discussed the same,) he, I say, in imitation of them, mixed a Dram of Mer∣cury, with an Ounco of Dia∣palma, and applied it to the said suppurated Tumor, and within four days he affirms it was perfectly discussed. He also saith, that he did the same thing again on the same Daughter, who having an Oedematous or Flegmatick Tumor suppurated upon the Region of her Lions, as big as the palm of one's Hand, it was discust within a few days by the same Plai∣ster. But in order to the performance of this, it is re∣quired, 1. That the suppu∣rated Matter be small in quantity. 2. That it be thin and serous. 3. That it be near the Skin, and not in any deep part. 4. That it be in a soft-fleshed, strong and youthful Body. 5. That it also be in the Summer sea∣son of the year.
XXIII. These are great Authorities, and so much as
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they may do upon their own score, may force a kind of belief: But a Mind exercised with Reason, and desirous of Truth, can hardly enter∣tain them, besides the hazard and danger that may follow after such an Operation; for where think you must that mass of Putrefaction go, if it be discust? The whole substance of it cannot pass through the pores of the Skin; if any thing, only the thin and watery part can pass: The thick putrified Matter, if it dissolves, must revert either into the Blood or solid Substance of the Flesh, or both; which can∣not but corrupt the Body, and fill it full of ill Humors springing from such a cor∣rupt Seed of Diseases, whence Tettars, Ringworms, Mor∣phew Scruf, Leprosie, King's Evil, Scurvy, Pains, Aches, Lameness, even an Army of attendent Diseases will pos∣sibly succeed. So that if the thing may be possible, I scarce think it prudent to attempt such a Work. Nor does it yet appear by all that these Men have said, that any such thing has been done, for the Tumors not being opened, their Judg∣ments might deceive them; and they may take that for granted, which never was: A very admirable Example of this kind I could instance, of a pretty large Aposteme (as it was thought) by seve∣ral Physicians and Chyrur∣gions, my self being present there also: The Man had been in much pain, but now was pretty easie: The Chy∣rurgeons were for opening of it, as judging it to be sup∣purated; but the Patient's being easie would not per∣mit it; he only kept it cove∣red with a Diapalma Plaster, and in a Months time, the Tumor was discust, and the Sick well. Now I am of Opinion, that here was no suppurated Aposteme. How∣ever, from the aforesaid Ob∣servations of those learned Men, this may be noted: 1. That a Mercurial Em∣plaster applied to several sorts of Tumors, may be ex∣ceeding useful, more espe∣cially if they be not suppu∣rated. 2. That it is possible the wisest Artist may be de∣ceived by appearances in
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Diseases of this kind, where the insides of Things are not seen into, though many times they may judge right. Salmon.
XXIV. Moreover, The declension of the Fibres are heedfully to be observed in opening an Aposteme, that you may not cut cross them: For, as Rolfincius observed, an ignorant Barber opening an Aposteme on the fore∣head, did it cross-ways: 'Tis true, the Ulcer was cured; but the Patient was ever af∣ter deprived of the benefit of his Eyes, except when he pasted up his Eyebrows with Plasters.
XXV. If pain seize any part of the Body, and you fear that Matter is gathered there; if the Sick sweats, and the pain continue, 'tis po∣sitively to be concluded; and though the colour of the part be not changed, yet it must be opened to let out the Matter; which if it be but little, it may well e∣nough, and without any prejudice, run all out at once, which is ready to run with∣out pressing; and pressing indeed is to be avoided, (because it many times does hurt,) unless the Pus or Matter be lodg'd in some re∣mote place from the Orifice.
XXVI. In opening of an Aposteme upon the But∣tocks, you must be careful not to cut the great Nerve which lies under, or lay it bare, lest it be hurt by cold; for thereby it will leave the Thigh for ever after be∣numbed.
XXVII. Sylvius saith, that a∣mong all things which move or promote the excretion of Matter, antimonial Medi∣cines are most to be com∣mended: For (saith he) I have often observed, that they have a Virtue to cor∣rect all Evils brought on the Body by Matter, and to hinder the production of new: Because Antimony is not less serviceable to the purification of Man's Body, than it is to that of Gold, if it be rightfully prepa∣red and administred. An∣timonium Diaphoreticum, more especially Bezoar Minerale)
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stop the continual generati∣on of Matter from corrupt Blood; and any other alte∣rative Medicine made of Antimony, especially the Balsam, made according to Art out of its Flowers. Bal∣samum Sulphuris Anisatum, is also good for the same.
XXVIII. And to this pur∣pose I commend my Ange∣lus Mineralis, or my Piluloe Anglicoe; if given according to the Directions in my Phy∣laxa Medicinoe, Lib. 1. cap. 42, & 53. For they not only stop the Flux of Matter to to the part, hinder the ge∣neration of new, but also dispose the whole habit of the Body, and all Humors thereof to a healing tem∣per.
XXIX. If there be an in∣ward Aposteme, Nature commonly breaks it; yet things proper for the same ought to be given; for which purpose some com∣mend Anisated Balsam of Sul∣phur: When it is broken and become an Ulcer, it is clear∣ly and fully cured by taking for some time or continu∣ance Antimonium Diaphore∣ticum, or Bezoar Minerale, or some other more effectual refined Medicine made of Antimony, whose Elixir, Magistery Essence, or Pow∣ers, will perform things won∣derful, although they seem incredible to most, not on∣ly in curing this Disease, which is dangerous and hard to be cured, but also other like Distempers which may at any time seize the Vi∣scera.
XXX. Some Men com∣mend the Juice of Water-Cresses, as also the Juice of Garden Cresses, strained, and drank, for the speedy breaking of inward Apo∣stemes in the Body. This is good: Take Mustard∣seed, grind it well with Wa∣ter; then with a sufficient quantity of Water, wash out the Virtue from it, which Water sweeten with Ho∣ney, and drink it.
XXXI. To ripen also an external Tumor, you may apply a Cataplasm made of Water cresses, and Garden∣cresses beaten up with Hogs
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Lard: A Cataplasm also of Goose-dung fresh and hot, or of Pidgeons or Hens dung will do the same. Or this: Take Cresses cut and brui∣sed well, Goose dung, Hens dung, Pidgeons dung, ana one handful; Goose-grease eight Ounces; with Pouder of Aron-Roots, make a Cataplasm. See my Synopsis Medic. Lib. 3. cap. 24. sect. 30.
CHAP. XIV. Of the THRVSH.
I. 'T Is certain, That every Thrush has its rise from a morbifick Acid; and that is the true Reason they are so frequent in Children; and in Children, rather than in those of riper Age; and this is first caused either from ill Milk in the Nurse, spoiling the Stomach of the Child, or from a natural Weakness of the part, and sharpness of Humors there; which curdling the Milk, breeds or encreases the acid Humor so much, 'till it comes to that acidity, as to cor∣rode the Skin; so that the Mouth and parts adjacent, seem as if it was a part scal∣ded, and in some, as if it was scalded, and the Skin rubb'd off.
II. The first thing therefore to be considered in the Cure, is to absorb the acid Humor, and that with all the speed that may be: For the soreness of the Mouth, though it be bad enough, yet is not that which indicates the greatest danger; inasmuch as the acid Humor may be carried down into the Bowels, and do the same thing there, at least cause gripings, sharp prickings of the Bowels, and sometimes a vehement Flux, if not a bloody Flux; which does not always go alone, but are many times atten∣ded
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with dire Symptoms, as Convulsions, Fevers, and the like.
III. It is also to be noted, That where this acid Matter or Spirit extravagantly pre∣vails in little ones, by reason of the softness and ductileness of the parts, the said acid penetra∣ting, and through a thousand Intricacies acscending up to the Brain, being volatilized by the infant-heat and subtilty of the Spirits, it strikes upon the Ventricles of the Brain, and seizing as it were upon the Substance of the Brain, contaminating all the ani∣mal Spirits with its acidity, it forthwith causes an Epi∣lepsie: And this is the true ground of this Disease, which so often and so much af∣flicts Children, which might easily be preyented in the beginning, were but care timely taken to depress the acid, and sweeten the juve∣nile Juices.
IV. The next thing is, to expel the Excrements or Mat∣ter contaminated with the acid: We must not only correct or absorb the acid Humor, but the Matter affected therewith must be expelled; for otherwise it will lie both in the Bowels and Vessels, and there corrupt or grow sowre again; and indeed it easily resumes its former state.
V. The acid is corrected with Alcalies, and such indeed are best, which may best, and with most ease and the least danger, be given to Children: Such are impalpable Pouders of Crabs Eyes, Pearls, Corral, Salt of Tartar, Lapis Haema∣titis, Antimonium Diapho∣reticum, Bezoar Minerale, Cin∣nabar of Antimony; which last being levigated into sub∣til Powder, is a most abso∣lute thing. Out of these things you may make the following Prescriptions, or the like.
VI. Take impalpable Pou∣der of Crabs Eyes, from one Scruple to half an Ounce; Sy∣rup of Poppies two Drams; mix for a Dose. Or this: Take Bezoarticum Minerale one Scruple; Syrup of Poppies or of Planiane, enough to ma∣lax it for one Dose. Or this: Take Antimenium 〈◊〉
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ten Grains, Cinnabar of Antimony one Scruple: All be∣ing in fine Pounder, let them be given in a little Milk. Or this: Take Bezoar Mine∣rale, Cinnabar of Antimony in impalpable Pounder, ana fifteen Grains; mix for a Dose. And some of these things are to be taken Morning and Night for four or five days. These Doses are for elder Persons; but if for Chil∣dren, you must diminish the Dose accordingly, Ex. Gr. Take Bezoar Minerale four Grains, Cinnabar of Antimony eight Grains; mix for a Dose. Or this: Take Salt of Tartar eight Grains, Cinnabar of An∣timony six Grains; mix them.
VII. To carry off the morbi∣fick Matter, the vulgar Physi∣cians commonly purge Chil∣dren with Syrup of Ci∣chory with Rheubarb; and it may do indifferent well: But Purges which cool the Body are here to be chosen. Take Manna half an Ounce, Extract of Cassia one Dram; mix for a Dose: Or the Man∣na may be made into a Sy∣rup with Water, and the Cassia dissolved therein: Or two or three Drams of Cassia, with two or three drops of Oil of Anniseeds, may be given dissolved in Milk. Or this: Take Sena from half a Dram to a Dram, Liquorice bruised half a Dram, Anniseeds one Scruple bruised; infuse twelve hours in a gentle heat in two Ounces, or better, of Water; strain out, and sweeten with Manna. Or this: Take Sena, Liquorice bruised half a Dram; Anniseeds, Ca∣raways, ana ten Grains; infuse as before in Water two Ounces for twelve hours; strain and dissolve therein Cas∣sia extracted from half a Dram to a Dram, and give it for a Dose. But if it be to be given to one of riper years, you must double, treble, or quadruple the Dose accor∣ding to Age and Strength.
VIII. Fat and oily Things take off the edge of the acid; but Opiates do it much better: For this purpose you may give from ten to fifteen or twen∣ty drops of my Guttae Vitae, in any thing the Child drinks, at bed-time; I have found it very prevalent. It not on∣ly blunts the points of the
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acid, and dulls the edge of the sharp Homor, but gives Nature rest and ease, 'till she can recruit her self again; as also it puts a present stop to the flux of the Humor to the sore or raw parts: Elder Persons may take my Lau∣danum Volatile, from three to six Grains, beginning with the smaller Dose first. They that cannot swallow a Pill, may take ten or twelve Grains of my new London Treacle, in any fit Vehicle. These things thicken the fluid acid, so that it cannot approach with that violence to the di∣seased parts.
IX. But whereas Opiates strangely disagree with some People, my Tinctura ad Ca∣tarrhos answers all the Inten∣tions both of sweetening and stopping the flux of the said Hu∣mour; and it may be given even to Children with a world of safety and securi∣ty, from half a Dram to one or two, in any proper Li∣quor which the Child will take. See it in my Phylaxa Medic. Lib. 2. Cap. 9. Sect. 2. &c.
X. If an Epilepsie or Con∣vulsion be present, or feared, you may give with it, from ten Grains to fifteen or twenty, of Cinnabar of Antimony, or from six Grains to twelve of the native Cinnabar levi∣gated into a very subtil Pou∣der, purging presently after with some of the things be∣fore named.
XI. If the Child be taken with a vomiting withal, it cer∣tainly shews the foulness and dissaffection of the Stomach; and then you must cleanse it with the most innocent Gilla Theophrasti, or the Salt of Vitriol, given to fifteen or twenty Grains; which has this Property in it, not only to cleanse the Ventricle of the sharp and acid Humor causing the Thrush, but also even to heal the places al∣ready raw. And in those of ripe years, it is a most ad∣mirable thing, if given from two Scruples to a Dram, in Broth, or some such-like.
XII. Sylvius de le Boe saith, be prefers a metallick or mineral Sulphur fixt above all; in comparison of which, no∣thing
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(saith he) that I have hitherto tried, does so kind∣ly, certainly, speedily, and safely restrain those vicious effervescencies: But what those Sulphurs are, or how (in his sense) to be prepa∣red, he has no-where told us. I am well satisfied, that the Sulphur of Antimony, if well made, is a most ad∣mirable thing: But then it must be given to Men, and not to Infants. Truly, I cannot tell whether it may safely be given to Children in any Dose whatsoever, or no, especially as it is now made. There is a Sulphur of Antimony that I know, which may be so prepared, as it may be given to little ones without danger, but that is no where to be sold that I can tell of.
XIII. Among the rest of the ordinary Remedies Lac Sulphuris is no mean thing; and it may be given to In∣fants, as well as to elder Per∣sons, with a very great ad∣vantage.
XIV. Topicks must be also used to the mouth, throat, and afflicted parts; among which, elder Persons may use this: Take white Vitriol, Roch A∣lum one Scruple, Plantane or Spring-water four Ounces; mix, dissolve, and sweeten with Sugar, for a Gargarism. But Children, to whom it can∣not so easily be used, must have the juice of baked Tur∣neps to wash withal, or swal∣low down; or the juice of Parsneps baked with Milk. These things are Balsams in their kind; and besides their healing Property, have a fa∣culty of sweetning and ta∣king off the edge of the acid.
XV. Moreover, you may if you please, sweeten these Juices with Honey, or Syrup of Roses; both which still contribute to the healing of the sore and raw mouth: And if the Child has discretion enough, it ought to hold the same in its mouth for some time: And to these things you may add Syrups of Violets, Jujubes, Liquorice, Lettuce, juice of Pur∣slane, &c, for that they all blunt (as it were) the edge of the sharp Humor, and withal contribute to hea∣ling.
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XVI. But that which is more observable and remar∣kable, (but only for Persons of ripe years,) is, the use of Spirit of Wine, or pure Brandy; for that only held in the mouth, (and sometimes Gar∣gled with,) for two or three minutes at a time, and that four or five times a day, and then spit out, certainly heals and cures the afflicted parts to a miracle. And though it may smart much at first, it is vehement but for a while, viz. for the first two or three times using of it, afterwards it is easier, and at length the parts are, as it were, pleased and refreshed with the use thereof; and in the end it perfectly heals them: And this it does not do only from its balsamick Property, but also as it is an Alcaly, and absorbs the acid in the Ulcer.
XVII. Sylvius commends the Yolk of an Egg, mixt with a little Rose-water and Sugar; for that it draws to it the acid Humour that hurts the Sto∣mach; and so by degrees 〈◊〉 the parts affected, and promotes the falling of the Thrush; you may use it as the Turnep and Parsnep-Juice: Concerning both which Juices, you are to note this; That they correct the evil Ferment both in Sto∣mach and small Guts, where∣by the acid effervescency is hindred, and the Disease the sooner cured.
XVIII. While the Thrush is ripening, to wit, gradually falling from the afflicted parts, a new Cuticle grows under it, and covers the place; and al∣though this follows of its own accord, by the Benefit of the Medicines now com∣mended, yet it will be pro∣moted by Syrup of Red Roses, Honey of Roses, and the like: Also Powder of fine Bole, Ter∣ra Sigillata, Crabs Eyes, &c. mixt with fair Water and Sugar, or Honey, and held for some time in the mouth, promote the healing.
XIX. This is also obser∣vable, That as in the curing of other Ulcers, Driers are used; so on the contrary much spitting is good here, as if the Patient was in a Flux; for then it is
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cured with the more speed and ease. In other Ulcers, things that temper the acid Acrimony, and then dry, are used: In this, you must use such things as may temper the said Acid, but withal moisten.
XX. AEtius commends Galls beaten and boiled in Water; the strained Decoction made in∣to a thick Syrup with Honey; being rubbed upon the place, it is good. Others commend a Decoction of Cinquefoil Roots: You may also, if you please, use the Leaves too. A De∣coction of Savory in Wine, is said to do it in two or three days. If it be malignant, Hercules Saxonia, used Lixi∣vium of Tartar, or Vitriol-Water, by which he con∣quered them. Joel first washes the part well, then lays on this: Take Honey of Roses half an Ounce, Oil of Vitriol one Dram; mix and make a Li∣niment. This, he says, is a present Remedy, whether in old or young.
XXI. Goclenius advises, for a Thrush in children, this: Take Roch Alum, Sugar, ana half an Ounce; boil in Plan∣tane water; add Juice of Mul∣berries a sufficient quantity; mix, and wash the mouth often with it. But Riverius saith, that the best and only Remedy, is Spirit of Vitriol or Sulphur, (if there be no Inflammati∣on,) which in those that are grown, may be used alone: Dip a little Cotton, bound to the end of a stick, in it, and give the Sore a light touch; for so a simple Thrush is cured in a moment.
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CHAP. XV. Of a QUINSEY.
I. A Quinsey is an Inflam∣mation of the Muscles of the Jaws and Throat, which being swelled, do stop and contract the passages of Breathing and Swallowing: This Inflammation possesses both Pharynx and Larynx: The Pharynx or Fauces, is the hinder and lower part of the Mouth, which can∣not be seen, unless the Mouth be opened wide, and the Tongue held down, being the beginning of the Mouth of the Gullet, (and by some for that Reason is called the Throat:) Its substance is fleshy, performing its at∣tractive motion by strait Fibres, and its expulsive by such as are Orbicular; it con∣tains two Bones, the Os Hy∣oides, and the Lambdoides: It has also four Cartilages; two somewhat great, long, and round, in the Belly of the Os Hyoides, and two les∣ser, adjacent to the Horns thereof; as also, four pair of Muscles. The Larynx is the head, or upper part of the Wind-pipe, situate in the Neck, and that in the middle thereof, being but one in Number, that there might be but one Voice, of a roundish Figure, that it might be hollow for the Voices sake, which is strait in Youth, whereby the Voice is shrill, but larger in elder Persons, whereby the Voice is bigger, and more gross, and contains seven pair of Muscles, five Grisles: Veins from the In∣ternal Jugular; Arteries from the larger branch of the Ca∣rotides, or sleepy Arteries and Nerves, from the Re∣current Branch of the Par Vagum, which help on the motion of the Muscles; as also Membranes contiguous with, and continued from the Membranes of the Trachea.
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II. I thought it absolutely necessary to give a small De∣scription of the Parts, which this Disease possesses; for that their Anatomical Structure being understood, the Di∣sease is made something the more intelligible to the Mind; wherein the danger of it lies, (which is always great) the extremity of the Torment, (almost unex∣pressible,) and some Light is added to the ways and means of Curing, which ought to be as speedy and hasty, as the Disease is dan∣gerous and exquisite.
III. A Quinsey is also said to be two-fold, viz. either True, or Bastard: The True is when the Muscles, and other parts of the Throat and Jaws, are not only in∣flamed and swelled in∣wardly, but the outward parts of the Neck are swel∣led outwardly also, which is always accompanied with a Fever: The Bastard is on∣ly an outward Swelling of the Throat, Tumifying and Inflaming the Muscles there∣of, and parts adjacent there to, but ever without a Fe∣ver.
IV. Almost all Authors say, That it is always caused of Blood; and some, That it is caused of Blood mixt with other Humours; But Experi∣ence has taught us, That it is only a Flux of Humours to the Parts, which filling them with their Passages, puts the Life into peril: And this is eminently ap∣parent in such as are opened, or where they break, the Matter flowing forth, de∣monstrating that it is only the product of conflucting Humours of divers kinds, raised for the most part from Cold taken, which putting the said Humours in∣to a Fermentation and Flux, in a febritick habit of body, send them up to the Throat, and parts thereabouts, espe∣cially if there be also a na∣tural weakness of those parts attending.
V. Physicians, for the most part, begin this Cure with Blood-letting; and if ever Blood-letting be reasonable and necessary to be done, it ought
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to be done here; because, (though by that operation you cannot empty the Mat∣ter congregated, yet) by drawing a pretty quantity of Blood away you will in some measure empty the said parts of the sanguinous Hu∣mour appendent thereto, and probably take away the imminent danger and peril of Life, which in this Disease is so usual. By this means a revulsion being made, the afflux of Humours to the part affected, is in some measure stopt.
VI. For as in other Inflam∣mations, Blood is let, not in respect of that Matter which has already caused an Aposteme in the part, but for preservati∣on's sake, in respect to the Matter yet flowing, and in∣creasing the Inflammation: And so here they prescribe Phlebotomy in the beginning, lest the Inflammation, con∣tinually increasing (before other Remedies could be seasonably applied) by the continual afflux of Humors, a present Suffocation should emerge.
VII. But if the Tumor be not very great, or while the Sich can yet indifferently swal∣low, it is good to make other Evacuations; and the Sick may now the better bear them, because the great danger in this Disease pro∣ceeds not so much from the weakness of the Body, as the oppression and hurt of a singular part. Now the Question is, Whether this Evacuation ought to be by Vomit, or by Stool, or by both.
VIII. Some are for Vomi∣ting, others are against it; for that, as they say, it draws the Humours still upwards to the Throat. To which we Answer, That a Vomit on∣ly draws the Humors into the Stomach, and does no∣thing more than expel them by the Throat: And if the Humours from most of the adjacent parts congregate in the Stomach, ('tis no mat∣ter whether they be at∣tracted or sent,) 'tis possible the Fauces, and parts adja∣cent to them, may in some manner be emptied by this
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kind of revulsion or deriva∣tion, (chuse you whether:) But this is to be considered, that this kind of operation ought to be only in such as easily Vomit, and are not naturally averse to it, and while yet the Passages are so wide, as indifferently to let the Matter pass through. If otherwise, you will cause a Suffocation instead of an E∣vacuation, and kill the Pa∣tient instead of Curing.
IX. Among many others, I remember two special Examples of Cures of a Quinsey, which I did by Vomiting. In the first, it so effectually evacuated the Matter, that the Inflam∣mation abated immediately, and the Tumor disappeared, and wholly went away, without any other operation, or intention of Cure: In the other, by reason of the straining of the parts, and violence of Vomiting, the Tumor (being come to ripeness) broke in the very act of Vomiting, and the Patient had an immediate relief; the remaining part of the Cure being done af∣ter the manner of a common Ulcer.
X. But Evacutions by Stool, may much better and safer be performed; and though many times Purging does not wholly do the Cure, yet it for the most part evites the Peril, which is the prin∣cipal matter in this Cure; for that Nature it self would perform the work alone, if Suffocation did not prevent it.
XI. In this case it may be demanded, that if Purging be necessary, What kinds of Pur∣ges those are which ought to be used in this case: To which I Answer; Such as are strong and violent, that a sufficient derivation may be made downwards: For if you Purge, and it be so weakly as not to derive the Matter, you do nothing: You are to remember that the danger of Life is pre∣sent, and therefore that it is necessary, by violence and force to draw back the peccant Matter.
XII. In order to this, the Extract of Colocynthis (made with Water by long boyling)
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is of most note: You may give it from five Grains to twelve or fifteen, in strong Bodies: It Purges admi∣rably, and carries off the morbifick Cause to a won∣der. Or this: Take of the said Extract eight Grains, Ex∣tract of Aloes (made with Water) one Scruple; mix for a Dose, It diverts excellent∣ly, and derives the Blood to the lower parts. Or this; Take of the Extract of Aloes one Scruple, of Colocynthis eight Grains, of Turbethum Minerale four Grains; mix for a Dose. This ought to be given only to strong Bo∣dies, but where it may be given, or does prevail, it does wonders.
XIII. If any should Object, That by reason of the Turbith Mineral, the Humors would flow to the Throat the more, where they already are too much, and so augment the Di∣sease; we answer, No. The briskness of the Catharticks would make its whole Ef∣fects downwards, while that, by its melting Property, it dissolves the near or con∣join'd Cause of the Disease, and so carry all off by stool: But suppose it should be otherwise, it would yet put the Sick out of peril; for if its effects were upwards, so as to cause a Flux, it must needs open the mouths of the salivatick Vessels, and so take away the Disease that way, which is as ratio∣nal as can be proposed.
XIV. I care not greatly if I relate a History of this kind, done by a Mountebank in this City: A young Man having an exquisite Quinsey, sent for this Man; who coming to view him, and looking up∣on his Throat, and not knowing or apprehending what his Disease was; but mistaking in his Judgment, and thinking it to be the Pox, gave him a lusty Dose of Turbith Mineral, in a Dram of Mithridate: This (the Hu∣mours being beforehand in Flux, and filling those parts) in fifteen or sixteen hours time, put him into a severe Flux, and in less than twenty four hours, put him out of the peril of Death; for he spit out the Cause of the Disease, and fluxing twenty two or
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twenty 〈◊〉, was per∣fectly cured without any more to do. Had he truly known the Disease, it must have been accounted a very bold and rash attempt, and not, with safety, to be ad∣ventured; but as as it fell out, it proved very fortu∣nate and succesful; for though the Sick had a great deal of trouble and pain, yet he did very well at last. You know what the Proverb is, There is no Carrion will kill a Crow.
XV. Seeing therefore, that a Quinsey is a most acute Disease, & that sometimes it takes away a man in one day, the great remedies are to be used with mighty care and diligence. Riverius advises immediately to let Bloud, and that to twenty, twenty four, or thirty Ounces, but by degrees, on that side most afflicted: Saxonia and Rol∣fincius advises, to have it done under the tongue. 〈◊〉 in a desparate Quin∣sie opens the Jugular Veins. In these things, you must exercise your Reason. Some are for bleeding in the Leg or lower parts; others for the Arm, because they say it makes better Revulsion, and causes less weakness.
XVI. In giving inward Re∣medies, you ought to let them be in the form of a Potion, not of a Pill or Bolus, because of the difficulty of swallowing; and if the Sick should be pro∣voked to vomiting, by rea∣son of the force, the strait∣ned Passage, and solid Mat∣ter of the Medicine, it might hazard strangling.
XVII. If you bleed the Pa∣tient, you may purge him the day following, (net waiting for the Coction of Humors, because the Disease admits of no Truoe;) yea, if it be very violent, you ought to purge even the same day. Syden∣ham saith with gentle Me∣dicines; (but it is like a great many more of that Gentle∣man's Mistakes;) I say, it must be with strong, and such as may divert power∣fully downwards; (for this Experience has taught me, and I have saved many Lives by it; whereas had I trifled with gentle Things, my sick Patients had been infallibly
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lost.) To these Things you may add emollient and ca∣thartick Clysters, which ve∣ry much derive and pro∣mote the Cure.
XVIII. When the Aposteme is come to ripeness, it would be well that Nature would break it alone; if not, to save Life, it ought to be opened. Barbet tells us of a Quinsey which he cured by opening the Apo∣steme: It was a Woman; her Tonsils were so swelled, that she could not swallow at all, but threw whatever she took out at her Nostrils: He let her Blood, used Ca∣taplasms and Gargarisms; and the fourth day as he was searching the part with a Probe, saw that the Abscess was ripe: he resolved to treat her somewhat roughly; with∣out giving her any warning, he brake it with the same Probe; upon which, when she was cured, she laugh'd, and commended his Indu∣stry.
XIX. If the Aposteme be in no hopes of sudden breaking, to save Life, opening the Throat may be attempted; which is called Laryngotomy: It is sel∣dom put in practise for fear of Disgrace, if the Patient should die soon after the Operation is ended. For if in a dangerous Quinsey where the Lungs are ob∣structed with Humors, or the Pleura is afflicted, or those Parts be any way in∣flamed, in these cases, it is for the most part done in vain, and only gives occati∣on of Reproach.
XX. The Operation is thus performed: Put the Patient into a Chair with his head leaning back, as much as he well can; let a Servant, stand∣ing behind him, take up the Skin on each side of the sorepart of the Neck; then let the Artist cut the Skin lengthways, with the Mus∣cles under it, just against the Aspera Arteria, not far from the pit of the Throat, and with a broad Lancet let him make a Section, in the mid∣dle space, between the third and fourth Cartilaginous Ring, taking diligent care that the Cartilages them∣selves be not hurt: And ha∣ving made a hole, he must
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put in a Silver Pipe, not over long, nor to touch the back part of the Wind-Pipe, for then it would cause con∣tinual coughing. By this way the Breath goes and comes to the Lungs, 'till the Inflammation is either dis∣persed, or comes to Suppu∣ration, and a passage for breathing by the mouth be restored, which usually comes to pass in three or four days. Then the Pipe may be taken away, and the Wound cured after the ordinary way, which will quickly be hea∣led.
XXI. When the Aposteme comes to Suppuration, that it either breaks of its own accord, or is opened by In∣strument, you must take care that the Corruption fall not upon the Lungs, nor into the Stomach, for fear of some other Disease; but it must carefully be cast up at the mouth; and then a Garga∣rism of Hydromel, or Wine and Honey of Roses, must be used to cleanse the parts.
XXII. Galen, and his Se∣ctators, use cold and astringent Gargarisms, in all sorts of Quinseys, contrary to the Pre∣cepts of Hippocrates, who prescribes Gargarisms actually hot: The former causes cer∣tain and speedy suffocation, if the congregated Matter be from Phlegm which re∣fuses Repercussives: And Humours extravasated, stic∣king in the Flesh, whilst thick cannot flow; there∣fore they are to be made Fluxile with hot Remedies. If one taken with a Quinsey, do (saith Wallaeus) in the beginning of the Disease, gargle with Spirit of Wine, all Inflammations will cease in about three hours time.
XXIII. There has been a great noise made in the World about the use of a Swallow's Nest, but the Virtue truly lies in the Dung which is found in the Nest: And because the Dung is full of nitrous Salt, 'tis possible it may have a specifick Virtue against this Disease; and though it is sharp, yet it is withal dis∣cutient, and therefore may be proper where the Disease arises from thick Phlegm. The Tincture of it may be
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made with Wine, or Spirit of Wine and Water, and a Gargarism made thereof to be used four, five, or six times a day hot.
XXIV. Scultetus commends this highly in the beginning of any Quinsey whatsoever: Take Plantane Water three Ounces; sharp Wine-Vinegar one Ounce; Sugar two Drams; Saffron in Pouder half a Dram; mix and make a Gargarism, to be often used.
XXV. Platerus commends the Juice of Tree Ivy; swal∣lowed slowly from three Drams, to half an Ounce; for that it both digests and repels. Sennertus saith, that the Decoction of the inner Rind of the Hazle, or of the Barberry-wood, is excellent: So also a Decoction of Al∣der flowers and Leaves, with Jews-Ears, sweetned with Honey of Roses for a Gar∣garism: An Infusion of Mu∣stard-seed in Wine, is also an approved thing.
XXVI. Outwardly Things also ought to be applied to in∣duce the ripening; such as this: Take of our Antidote one Ounce; Hens Dung, Turpentine, Saf∣fron, ana one Dram; mix them, and apply it hot. Or this: Take a roasted or baked Turnep split in balves; moisten it well with Balsam of Am∣ber, and apply them on both sides the Jaws warm. But the old Remedy, you know, is Album Graecum, dried, pou∣dered, and mixed with Ho∣ney; to be applied as a Ca∣taplasm outwardly, and to besmear the parts withal in∣wardly.
XXVII. Some affirm, that the Ashes of an Owl, (burne in an earthen Pot,) being blown into the Throat, are a specifick against a Quinsie, softning it to admiration, and breaking of it. Others commend, as a great Secret, this: Take Ni∣tre half an Ounce; Cream of Tartar one Ounce; white Su∣gar two Ounces; make each into a fine Pouder, and mix them; which put upon the Part, leisurely to dissolve there; or make a Garga∣rism therewith, with this following Water: Take Juice of Housleek one Pound, Sal Ar∣moniack half an Ounce; dis∣solve
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and filter through brown Paper.
XXVIII. I commend this following, as a thing I have had great Experience of: Take Wine half a Pint; Tinctura Stomachica a spoonful; mix, and give it for a draught. It dissipates the Inflammation, and by its heat it discusses the Tumor at three or four times using, provided it be used at the beginning: If used afterwards, it does good, either discussing the swelling or hastning the ma∣turation; it is certainly one of the best of Remedies in this kind; but at first, it seems to set on fire the whole Mouth and Throat, after∣wards it is more moderate.
XXIX. Among the number of the rest of the Things which I cannot enough commend, our Spiritus Anticolicus has place: In Extremity, the Parts ought to be smeared or moistened with it (with a Rag) alone; or you may mix a spoonful of it with three, four, five, or six spoon∣fuls of Wine, and gargle with it often warm, viz. five or six times a day.
XXX. When a Quinsey is in beginning, the only thing, and truly the best of Reme∣dies, is, to take about one ounce of our Spiritus Cosme∣ticus, in a Glass of Sack; this given two or three times, is indeed an admi∣rable Remedy; for it not only discusses or dissipates the Tumor, but it brings on a most necessary Dia∣phoresis, by which not only the afflux of new Matter is prevented, but the Disease and all its Relicks perfectly cast off.
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CHAP. XVI. Of Deafness.
I. YOu ought to consider whether there be a perfect deafness, or a diffi∣culty of hearing only: If the deafness be perfect, so that the Patient can hear no∣thing, no not the very beat∣ing of Drums, nor the noise of Guns, or Cannon, the Tym∣panum, or Drum of the Ear, may be supposed to be bro∣ken; and therefore the Di∣sease to be incurable: In this case you ought to at∣tempt nothing; for you will reap nothing but Dis∣grace: But if with much ga∣ping, hollowing, or making a noise, the Patient can hear you, there is hopes, and you may hopefully make a trial.
II. If Deafness is either attended, or begun, with Pain, it is either through a sharp Vapour, or Matter, offending the Part: In this case, according to the Rule of Hippocrates, Sect. 4. 〈◊〉 48. you ought to evacuate by vomit: For Diseases (as he saith in another place) are to be discharged by the part next to them; and to be drawn out by that part that has a pas∣sage nearest to them. In Li∣bro de Affectibus, he advises, That if pain arises in the Ears, to wash in much hot water, and apply a fomentation to the Ears, that the Phlegm may be attenuated, and the pain eased; but if it cease not yet, an emetick Potion is then best to be used.
III. There are many kinds of Vomits prescribed by Physicians, as the Vinum Benedictum, Vinum Antimo∣niale, Aqua Benedict a Rulands, and a great many more of that kind, which, without doubt, may be profitably given: But there is no Vo∣mit, which I ever met with∣al, has out done, nay, scarce∣ly
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equalled my Caetharticum Argenteum, which may be given from two Scruples to a Dram, in a little Posset∣drink, or Ale; or in place thereof, you may give from four to six Grains, of our Im∣petus Mineralis, in a little Conserve or Syrup, taking a large quantity of warm Broth after it.
IV. Now this is to be un∣derstood when the seat of the Phlegm, and cause of the Pain is above; but if it lies lower, or vomiting does no good, cooling things must be dropt in, and that actually cold, as Juice of Plantane, Fumitory, and the like; and a Potion or Pills must be given that purge downwards: Our Vinum Catharticum is here of excel∣lent use, if you give a Poti∣on; but if the Sick loaths a Potion, and you desire to use Pills, our Pilulae Mirabiles, are admirable, given from twenty Grains to half a Dram: If any thing can be said to exceed them, it is the Pilula Lunaris, given to six Grains; which I have several times given with success, even in this case, See these Medicines in my Phylaxa Med. Lib. 2. Cap. 59, 61, 62.
V. You ought also to con∣sider, whether the Pain and Deafness proceeds from a hot or cold cause, though what proceeds only from those simple Intemperatures, seldom lasts long; yet you ought to have some respect to them, because hot Me∣dicines in a hot Tempera∣ment influence the Body, as cold Medicines in a cold Temperament chill it, and so make the Disease worse.
VI. Though Opiates are accounted ill in a Deafness, yet if the Pain attending be very acute or sharp, there will be a necessity to dis∣pense with the Ill, for the Good that may ensue: And this is an Observation wor∣thy of remarking, That though Opiates are apt (if not to cause deafness, yet) to confirm or continue it, those ill effects seldom last much longer than the ta∣king of the Medicine: I have known some Patients
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of mine, who being a little deaf afore-hand, upon libe∣rally taking of Opiates, have had their deafness seemingly very much augmented, yet upon the giving over the use of the same, have had their Hearing return again to satisfaction, and that with the advantage of grea∣ter acuteness; whereby it appears that Opiates do no essential injury to the Or∣gans of Hearing.
VII. If any Matter runs from the Ear, looking like the Matter of an Ulcer, you must be cautious how you use Repellers, lest the Mat∣ter strikes inward, or be driven to the Brain; (there∣by endangering an Apople∣xy,) or part of the Matter be dried and hardened in the cavity of the Ear, whereby not only greater Dangers may ensue, but at least the hazard of an incurable Deaf∣ness: And the same thing is to be understood in a critical Evacuation, or where the Matter is thick and tough, or there be an Aposteme breeding.
VIII. If the Pain and Deafness proceeds from a cold Cause, you may inject Juice of Onions into the Ear, or Goats or Sheeps Urine. Or this: Take Juice of Onions three Ounces, Spirit of Wine one Ounce; mix them, and drop it into the Ear, or inject it with a Syringe. Or this: Take Boys Urine new∣made two Ounces, Spirit of Wine one Ounce, in which six Grains of Camphire is dissol∣ved; mix, and inject it. These are excellent Medi∣cines in a cold Cause, and seldom fail, at least of giving ease.
IX. But if a hot Cause be present, though things absolutely cold may be given, yet hot things must positively be forborn; and things of an equal tempera∣ture are to be administred, such as these following: Take choice Canary four Ounces; Spirit of Wine one Ounce; Nitre in Pouder two Drams; mix, and drop it into the Ear. Or this: Take Juice of Plantane two Ounces; Juice of Purslane one Ounce; Juice
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of Lettisce half an Ounce; Spi∣rit of Wine an Ounce and half; mix them. Or this: Take Juice of Cucumbers two Oun∣ces; Spirit of Wine one Ounce; mix them, to be dropt into the Ear.
X. If with the Deafness and Pain, there seems to be an Apostemation, Faventinus his Cataplasm of roasted or baked Onions, are usual to be applied. Or you may ap∣ply this: Take Pulp of roasted Onions, Mithridate, ana an Ounce; Saffron in Powder one Scruple; Spirit of Wine Gut. Thirty; mix, and apply it hot to the Ear. If it proceeds from a cold cause, it will warm and comfort the part, and hasten the Maturation of the Aposteme, if any be: If it proceeds from a hot Cause, it will open the pores of the parts adjacent, and cause a discussion of the Pain, and thin Matter offending. Or you may apply this: Talk Pulp of roasted or baked Onions two Ounces; our 〈◊〉 half an Ounce; Powers of Amber forty drops; mix, and apply it:
XI. In a Deafness, accom∣panied with vehement Pain, so as the Patient can take no rest, it is good to carry off the Matter with proper Medicines. I commonly give in this case some Doses of my Family-Pills: But if the Pain be extream indeed, then two or three Doses of my Pilulae Mirabiles, and ac∣cording as occasion requires, repeat the Dose five or six times, for they insensibly melt and dissolve the Mat∣ter causing the Pain, or make it fluid and movable; and then carry it off by stool: But withal Topicks ought to be applied in the mean season, to dispose the Matter in some measure to a Cure; such as this: Take Mithridate, or our Antidote, one Ounce; Balsam of Sul∣phur half a Dram; mix, and apply it.
XII. If the Ear once runs, you must promote the run∣ning of it, which may be done with Externals, after this manner: Take of our Antidote one Ounce; Balsam de Chili two Drams; Balsa∣mum
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Arthriticum one Dram; mix, and apply it. You may also inject this in∣to it, which very much pro∣motes the Hearing: Take Venice Turpentine half an Ounce; Yelk of one Egg; grind them together in a Brass Mor∣tar very well; then add new Canary eight Ounces; Spirit of Wine two Ounces; mix for an injection. In the mean sea∣son let the sick be well pur∣ged with our Vinum Cathar∣ticum, at least five or six times; I have found it to be a Specifick in this case, and does that which an hundred seeming greater Medicines will not touch or come near.
XIII. I remember I had once a Patient, who had a Deafness, accompanied with so vehement Pain, that or∣dinary Remedies, whether inwards, or Topicks would do no good; and all Eva∣cuations by internal means, rather augmented the Pain; I was at length forced to give a Dose of my Volatile Laudanum; the sick began with three Grains, and in∣creased, it gradually 'till it came to seven Grains: This brought upon the Patient a large Diaphoresis, upon which they had some ease in a day or two's time, and in five or six days perfect ease; but the Deafness seemed to be greater: The Ear was wa∣shed with Spirit of Wine twice a day; and in about a Weeks time after the gi∣ving over the Opiate, the Hearing perfectly returned, which had been in a man∣ner lost for seven or eight Months before. After all, I purged the Patient with two or three Doses of Fa∣mily Pills.
XIV. I had a Patient, a Woman about fifty years of Age, who had been very deaf for above a year, and at times very much afflicted with Pains in her Ears: I cured her in about six Weeks time, by continually droping into her Ears, four or five times a day, our Guttae Vitae; and sometimes likewise gi∣ving her about fifty or sixty drops of it inwardly, in a Glass of Wine, at night go∣ing to bed.
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XV. If an Inflammation be present, it may be aba∣ted by putting into the Ear Vinegar, mixt or ground with Oil: And though Vi∣negar alone would put the Part (especially nervous Parts) to pain, by its Acri∣mony, yet mixt or ground with Oil, and in a small quantity, it becomes harm∣less, and eases the Pain, al∣laying the heat and fierce∣ness of the bilious Humor.
XVI. An ancient Gentle∣woman, having a noise and ringing in her Ears, and sometimes a little pain, was cured by dropping into them once or twice a day, our Aqua Bezoartica, and stopping them with Cot∣ton dipt in the same; it dis∣sipated the flatulent Mat∣ter offending, and comfor∣ted the weakned Nerves.
XVII. Where Deafness is joined with vehement pain, and no Internals nor Topicks have yet been able to do good, there is a neces∣sity to apply Visicatories; for by this means a great quantity of the acid Humor, causing the Pain, and coa∣gulating the approximate Juices, inducing the Deaf∣ness, will be taken in a great measure away; and that is done many times with one Blister, which forty Purges and Vomits would not so well accomplish; the Suc∣cess of which, (having often tried this means,) I could not but commend to the Consideration of Artists.
XVIII. Whatever Medi∣cines you put into the Ear, be sure they be warm, (un∣less some great occasion re∣quire the contrary,) but not very hot; because the na∣tural temperature of the Ear is cold and dry: And be sure you put no new Medicine in, 'till they are cleansed from the filth of the former: The Sick ought to lie on the contrary side; and the Me∣dicament put in, ought not to exceed four or five drops at a time. The less unctu∣ous the Medicament is, so much the better; for when it is gotten into the Laby∣rinth of the Ear, it comes not easily out again: Things
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more subtil and spirituous, are much to be preferred in this case, because they do their Work, and then go a∣way in Vapor.
XIX. Dropping in Things into the Ears may do, but syringing is much better, provided it be done with a fit Instrument, and a skil∣ful Hand: You ought not to syringe violently, but lei∣surely; lest by such a vio∣lence, the Tympanum should be broke, which would cause an incurable Deaf∣ness. Moreover, you ought to be very careful how you apply Topicks, 'till Univer∣sals are premised, though the afflux of the evil Humors be first abated.
XX. The passage of the Ear being very sensible, you must be careful that you use not sharp Things; yet Wallaeus boldly attempted the use of Unguentum 〈◊〉; and he saith, that therewith he cured a sore Ear that ran with purulent Matter for the space of eight years. And Petrus Johannes Faber saith, That Nitre dissolved in strong Vine∣gar, and often dropped into the Ears, quickly cures any ringing or noise in them.
XXI. Galen advises Opium dissolved to be put into the Ear; and Paulus dissolves it in Milk for that purpose: But these may be dangerous. If an Opiate be required, there is nothing better of that kind, than our Guttae Vitae, or Spiritus Anodynus; for by reason of the heat of the Spirit, and other Things joined with the Opium, the Optate can do no hurt; whereas otherwise it might stupifie, and much encrease the Deafness, and may de∣stroy the Instruments of Hearing. However, Opiates of any kind must be given, if the Sick be in danger of death by the Pain; because the saving of the Life of a Patient, is much greater than the Hurt, should it be a total and perpetual Deaf∣ness.
XXII. If 'tis certain there is an Aposteme, Authors say, You may use Juice of Crow∣foot, 'tis much commended;
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but 'tis scarcely safe, because 'tis very hot and corrosive. If the Bone that is covered with the thin Membrane, be comes carious after such Suppuration, you must often drop into the Ear Spirit of Wine mixt with Honey of Roses. Marcellus saith, That Cows Milk two Ounces mixt with Honey one Ounce, being dropt into the Ear, and the Ear stopt presently with Wool or Cotton will won∣derfully heal the Ulcer, yea, though it were cance∣rous.
XXIII. Crato's Medicine for a Noise and Tingling of the Ears: Take bitter Al∣monds blanched an Ounce; White Hellebore, Castoreum, ana two Drams; Costus one Dram and half; Rue two Scruples, Euphorbium half a Dram; boil all in a sufficient quantity of Water for an hour, over a gentle Fire; then strain, and drop of it warm into the Ear three or four times a day.
XXIV. Sennertus advises to this: Take Ox-Gall, Goats Gall, Juice of Onions, ana four Ounces; Vinegar Twelve Ounces; mix, and put them over a Chafing-dish of good live Coals, and let the boiling Fume be taken up the Ear, through a Funnel.
XXV. A Deafness which had been of many years con∣tinuance, I cured with the Powers of Anniseedss drop∣ping them into the Ear; but I purg'd the Patient four times with my Pilulae Mirabiles; and drew several Blisters, both behind the Ears, and on other Places adjacent thereto.
XXVI. A poor Man had lost his Hearing, (as some thought by the Pox) falling into an Empericks hand, he cured him by fluxing him with the following Medi∣cine: Take Turbith Mineral eight Grains; Mithridate one Dram; mix for a Dose. It raised an effectual Flux, which continued twenty four Days; after which, the Patient heard as well as ever he did in all his life. Some may wonder at the Success, because that some have
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wholly lost their Hea∣ring, or had it mightily de∣praved by this kind of Ope∣ration. But this is not to be wondred at, since that in some Bodies such Sulphurs abound, as are not only able to fix the Mercury, but also to condense or coagulate it, which mixt with the Hu∣mors (as it will be, if much of it be used,) coagulates or thickens all the morbifick Matter contained in the part, whereby the Organs or Passages are more firmly obstructed than before, and a perpetual Deafness suc∣ceeds.
CHAP. XVII. Of BUBOES.
I. A Bubo is a Swelling of the Glandules, whether in the Throat, Arm∣pits, or Groin; and they proceed either (1.) simply from the afflux of Humours caused by Cold, or some o∣ther Matter; (2.) Or are complicate with Poyson and Venom, as in the Plague or Pestilence, and French Di∣sease.
II. If it be a simple Bubo, and indeed let it arise from what Cause soever, whether simple or complicate, (if there be any hope of its breaking) you must wholly desist from Purging and Vomiting, for those Operations destroy the End of the Bubo, since Na∣ture thrustsout the offending Matter by those Emuncto∣ries, and the nature of Vo∣miting and Purging is to draw from the Circumfe∣rence to the Centre, where∣by the Bubo is hindred from rising, and coming to its perfection: In all these Ca∣ses Natures End in thrusting forth the Bubo ought to be promoted, which is best done by a sudorisick means, inwardly given, and strong Attractives and Suppuratives mixed outwardly.
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III. In order to this end you may give some few Gr. of our Laudanum Volatile, or our Guttae Vitae; or if for some particular Reasons Opi∣ates are not to be given, the Diaphoresis is to be promoted with Antimonium Diaphoreti∣cum, or Bezoar Minerale; or with some more powerful Medicine, as is Mercurius Sudorificus, or our Angelus Mineralis, or Angelick Pills; or you may compound some∣thing after this manner: Take of our New London Treacle twelve Grains, Bezoar Mineralis sixteen Grains; mix for a Dose. Or this: Take of our Antidote one Scruple, Antimonium Diaphoreticum twenty five Grains; mix for a Dose, giving often one Ounce of our Aqua Be∣zoartica. The Patient is to be covered down warm in his naked Bed, and he ought to Sweat, as long as he can well endure it, or 'till Faintness; after which let him cool gradually, or by degrees. Where Opiates are wholly useless, give this: Take Bezoarticum Minerale one Scruple, Juice of Alkermes enough to mix it into a soft Bolus for a Dose.
IV. In the mean Season Topical Remedies are not to be omitted, such as this, Take Pulp of roasted Onions, Mithridate, Turpentine, soft Soap, soft Hens Dung, of each half an Ounce; Oyl of Amber two Drams, Salt ground fine one Dram; mix for a Cataplasm. Or this: Take Pulp of roasted Garlick, Balsam of Sulphur, Turpentine, Yolks of Eggs, Pidgeons Dung, ana half an Ounce; Oyl of Anniseeds two Drams; mix for a Cataplasm. Or this: Take Pulp of Aron Roots baked, Balsam of Sul∣phur, soft Soap, Pepper in fine Powder, Turpentine, ana half an Ounce; soft Soot six Drams, Oyl of Scorpions two Drams; Oyl of Juniper-berries one Dram; mix for a Cataplasm: These are to be applied, and renewed every twelve hours.
V. The general Rule is, That if the Bubo is not like to be disperst, then to pro∣mote the Suppuration; but if it be Venomous, chiefly Pestilential, you ought to use all your endeavours to
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draw it out; for that, if it should revert, and the Poi∣son strike inwards, the Pa∣tient would be almost infal∣libly lost: And in other Bu∣boes, not Venomous, if they be not brought out, it has been observed that after a little time, it happens that a new Bubo rises, either in the same, or some other part.
VI. In a Venereal Bubo, where there is no danger of Death, you ought to observe Natures motions; for if she thrusts forth the Bubo power∣fully, you ought to promote the Suppuration; but if it comes forth weakly, or looks not as if it would break, 'tis possible it may be carried off another way, more ad∣vantageous to the Patient.
VII. Moreover, in the Plague it self, where some∣times Buboes will yield to no Remedies, they must at last be left to Nature, especially if they create the Patient little or no trouble in walk∣ing, nor much pain, nor en∣danger Life. In this case it is not necessary to open those Tumors, for that Nature in some length of time can best digest them, whereas on the contrary, the hazard of an Incurable Ulcer may be run by unseasonable and violent opening of it; but these things ought to be considered with great Judgment and Pru∣dence, as the nature of the thing requires; for 'tis the poor Patient that must pay for all, who, if the Physici∣an mistakes, pays no less than his Life.
VIII. I cannot but con∣fess my dissent from the Learned Sylvius de le Boe, where he saith, That Pesti∣lential Buboes should, if pos∣sible, be discussed, otherwise be brought to Ripening and Suppuration: We say, on the contrary, that if possible they ought to be maturated or broken, and only left to Nature, or be discussed, when there is not Matter enough to promote the Sup∣puration. Maturation is much more safe in a Pesti∣lence than discussion, and indeed in all other cases, it is much better; however, Violence is not to be done,
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against the general tenden∣cy of the morbifick Matter.
IX. The Cure (saith he) is to be performed by the same Medicines, wherewith the Swellings of the Con∣globated Glandules are usu∣ally cured, and always with respect to the Pestilential Poison, for which cause sake Treacle, Mithridate, and such like, which are good for it, ought ever to be ad∣ded to other things: To this purpose Distilled Oil of Harts-horn, Ox-horns, Rams∣horns, and Goats-horns, and other things which have a Volatile Oily Salt, may be mixt with common Medi∣cines. It is observed, That Unguentum Martiatum, mixt with Venice Treacle, is ex∣cellent to discuss or disperse, but that Diachylum cum Gum∣mi, promotes Suppuration. And unless the violence of the pain be urgent, you ought not to promote Sca∣rification of the Bubo. As soon as the Bubo is Suppu∣rated, the opening must be hastened, either with a Pen∣knife, or some breaking Me∣dicine; but the Pen-knife, or Incision-knife, is to be preferred.
X. After the Bubo is o∣pened, apply Balsamum Sul∣phuris Terebinthinatum, & Anisatum, with Unguentum Basilicon, or our Balsamum Amicum, and Andromachus Treacle; for by this means the Ulcer will be quickly cleansed, and the more se∣curely and happily healed; more especially if you ap∣ply a little Diapompholigos, or some such like, to hasten the Cicatrice.
XI. The aforesaid Sylvius disallows of Blistering, (tho' he allows of Cupping and Scarrifying,) from which, he saith, he could never ap∣prehend what good could be expected: On the con∣trary the Skilful Barbet, at the first clapt on (upon a Pestilential Bubo) a Vesica∣tory, although the Tumor be of no considerable big∣ness, neglecting Cupping∣glasses which he therefore rejected, because they cause much pain, and increase the Fever, draw out the good Humors as well as the bad,
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and alter the whole Blood more: Within seven or eight hours, or so long time as is necessary for the Bli∣ster to rise well, it is cut, and Emplastrum Magneticum Arsenicale is applied, whose Virtue certainly is such in this case, that a more noble Medicine is not known, as will appear to any one that shall use it.
XII. The making of the Arsenical Magnet we have taught in our Pharmacopaeia Londinens. Lib. 4. Cap. 11. Sect. 54. to which I shall refer you. But the Magnet Plaster of Hartman, which was that which Barbet used, is this following: Take Gum Serapinum, Galbanum, Ammoniacum, ana three Oun∣ces; dissolve in Vinegar of Squills q. s. express through a Linnen Cloth, and by boyling, thicken them: Then take Wax, best Turpentine, ana four Oun∣ces, Pouder of the Arsenical Magnet three Ounces, Oyl of Amber two Ounces; mix the Wax and Turpentine with a gentle heat, remove it from the Fire, and stir it well, to bring it to the consistency of an Ointment, to which add the Gums afore prepared, with the Arsenical Pouder, and Oil of Amber, which mix well by much stirring, then make it up into Rolls, and keep it in Bladders anointed with Oil of Scorpions, for use. This dif∣fers nothing in the number of Ingredients from that of Angelus Sala's, save only he adds to the Composition, washed Earth of Vitriol one Ounce: That of Hofman's is thus made. Take Am∣moniacum, Galbanum, Saga∣penum, ana three Ounces, Wax, Turpentine, ana two Ounces and a half, Arsenical Magnet one Ounce and a half, Roots of Aron half an Ounce; dis∣solve in distilled Vinegar, boyl, and make an Emplaster. This latter may be used to Ru∣sticks and strong People, but for the more delicate and tender, the former is the better.
XIII. Barbet saith, That he has experienced these good Qualities in the said magnetick Emplaster, that if it be applied to a hard Skin, it produces not the least Eschar, and in the mean
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time draws out the malig∣nant Humours, so egregi∣ously, that a Bubo, as big as a large Wallnut, is some times taken away in four or five Days times: But be∣cause this does not always succeed so quickly, a Vesi∣catory is first to he applied, that the Humors may the sooner be evacuated; and because that in robust Bo∣dies it will produce no Es∣char, a Blister ought there to be used, that not only the Cuticula, but some part of the Skin also may be corro∣ded first. But in Children, Ladies, and thin Skinn'd People, it will make an Es∣char, or raise a Scab of it self, without any Blistering afore-hand: This Scab is the true Seat of the Extra∣cted Poyson, wherefore it is found pretty thick, and the Skin only superficially corroded; which is a thing worthy to be considered, and may possibly be the reason why it is sooner sepa∣rated than any other Scabs raised by Art; for in thirty, or thirty six Hours it has fallen off by the help only of a Spatula, without any precedent Scarification. It may be used without any, or with but a very little pain, if to the Anti-pestilential Plaster you add a little Basi∣licon, or Treacle.
XIV. This Ointment fol∣lowing excellently promotes the falling off of the Eschar. Take Honey, Goose-grease, Turpentine, Gum Elemi, ana one Ounce; Soot six Drams, Yolks of two Eggs, Mithridate four Drams, Oyl of Scorpions enough to make an Ointment. If when the Scab is fallen the Tumor be not enough abated, you may raise a se∣cond, yea, a third, with the said Magnetical Arsenical Emplaster, and then pro∣ceed as before. Lastly, heal up the Ulcer with Emplaster de minio, or some other heal∣ing and drying Plaster; but make not too much haste to heal it, lest the poisonous Humor, not yet wholly e∣vacuated, should cause either a new Disease, or Death.
XV. Buboes arising from a Venereal Cause, have the Pocky virulency affecting the Spermatick Vessels,
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whether the Praeparantia, or Deferentia, through which the malignity rises, and in∣sinuates it self partly through the whole Mass of Blood, and partly into the parts ad∣joyning, and so into the Glandules themselves infe∣fecting them. If the Bubo be fiery, and like an Erysipe∣las, there is a Cholerick Cause; if like an Oedema∣tous Tumor, it is conjoyned with Phlegm; if from an acid Acrimony, from Blood, or Blood mixt with Phlegm, joyned with a malign Spi∣rit.
XVI. If there be no hopes of bringing the Tumor to Suppuration, after due Pur∣ging, you may apply Empl. de Ranis cum Mercurio, not∣withstanding all that Barbet says against it, but if there be hopes of Maturation, it will be then Imprudence, for that it will cause the Ve∣nom to revert inwards, to the great danger of the Pa∣tient, as both Reason and Experience teach.
XVII. If the Bubo be feared to be Malignant, from its green Colour, or Black∣ness, or Inflammation, such as come from adust Blood turn'd black, or Melancho∣ly, joyned with malignan∣cy and putrefaction, or vi∣rulent Choler, there will be danger of a Gangrene and Mortification: In this case you must defend the places round about with Re∣percussives and Repellers, but not the Bubo it self.
XVIII. In a Bubo, whe∣ther from Plague or Pox, be∣ware of Bleeding, it is one of the most pernicious things can be done, for it hinders the rising of the Tu∣mor, and in the Plague ha∣stens Death; in the Pox, it disseminates the 〈◊〉 and Poyson through the whole Mass of Blood and Humours with a Vengeance. Epiphan. Ferdinandus, Hist. 17. saith, That he knew some who just upon the ap∣pearing of the Bubo, by let∣ting of Blood and Purging, have fallen into a stubborn Pox, if not incurable.
XIX. If they are caused from thick, tough, and cold
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Humours, they are ripened with a great deal of difficul∣ty, and require a long time of Cure; for Nature not be∣ing strong enough to drive the Matter quickly outwards, it lies between the Peritonae∣um and the 〈◊〉, whence it perpetually sends Vapours to the Liver, and sometimes causes large Sinus's, and ma∣ny other Symptoms, where by the Mass of Blood is mi∣serably Infected, and so sends its Polutions to the outward parts of the Flesh and Skin.
XX. Hildanus, Cent. 5. Obs. 65, gives a strange re∣lation of a Bubo. A cer∣tain Person (saith he) had a Bubo in his right Groin, who deferred opening of it, 'till the malignant Matter fell upon the fourth and biggest Nerve of all that moves the Hip; upon which there was violent and con∣stant pain in the Hip, at∣tended with Convulsions, a continual Feaver, &c. after which followed a Pining, Leanness, and great Weak∣ness. Many things, both inward and outward, were tryed, but in vain; for the Bubo did scarcely appear outwardly, the Groin only was hard, with very little pain; for the violence of the pain in the Hip had, as it were, drowned it. At length the Bubo was broken, by help of a Caustick, out of which, in six or seven days time, there ran above ten pounds weight of Mat∣ter, after which, with great difficulty, he was cured.
XXI. This following has been applied with Success, to draw out the Poison: Take Diachylon Compositum one Ounce and a half, Mithri∣date, roasted Garlick, roasted Onions, ana two Ounces, Figgs three Ounces, Galbanum and Ammoniacum strained, Le∣ven, Mustard-seed, of each an Ounce, Palm Oil, Oil of Amber, ana half an Ounce; mix, and make a Cataplasm. In a cold Bubo for Suppu∣ration this: Take Linseed∣meal two Pound, old Cheese one Pound, Jelly of Hogs Legs q. s. mix, boil them together, and make a Plaster.
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XXII. If there be any hope of Suppuration, 'tis certainly best to induce it with all means that may be, lest more grievous Symptoms and Diseases spring up; 'tis positively against the Prin∣ciples of Art to dissolve it, for Nature has disposed the Matter from the Blood and Liver, and whole Body, to those parts to be cast forth, where the malignity and vi∣rulent Matter runs out, which otherwise being de∣tained within by discussion, or Repellers, the Matter re∣verts to the more noble Parts, infects again the whole Mass of Blood and Humours; (so that the lat∣ter end of this Man, is much worse than his beginning;) whence comes falling off of the Hair, Nodes, Tophs, Gums, Nocturnal Pains, Leprosies, Pustules, sore Head, putrid Scabs, Serpigines, Herpes, Cancerous Ulcers, affection of the Periostion, rotten∣ness of the Bones, and an hundred other affrightful Symptoms.
XXIII. Guilielmus Fabri∣cius, Cent. 6. Obs. 68. saith, That he had often found the benefit of a Vesicatory of Cantharides, in a Pesti∣lential Bubo, for it draws the Poison to the out-parts: Take sower Leven one Ounce, Cantharides finely poudred twenty, Mithridate two Scru∣ples; mix and make a Ca∣taplasm; to be applied four Inches round the Tumor. Also, in a malignant Bubo, you may apply Diachylon cum Gummi, mixt with black Soap, whereby most stub∣born Buboes are Suppurated; and if Hens Dung be added, it will be so much the bet∣ter.
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CHAP. XVIII. Of the Cachexia
I. THE Cachexia is the very same Disease which Physicians call a Leu∣cophlegmatia, and is the fore∣runner, or rather the begin∣ning of a Dropsie, and called by some a white Dropsie: It is a Lazy Disposition and Habit of Body, with Pursi∣ness, uneasiness of motion, and sometimes shortness of Breath, with difficulty of Breathing, coldness, soft∣ness, and smoothness of the Skin, with other concurrent Symptomes arising from Obstructions of the Liver, or Spleen, with the Mesera∣icks and other Viscera.
II. It can never be said to be incurable, because it is properly but the beginning of another Disease, and seems to be only a cold wa∣tery Juice, shed abroad un∣der the whole Skin and sub∣stance of the Flesh, arising in part from Obstructions, as aforesaid, in part from a Discrasie, or weakness of the substance of the Blood, so declining in its Strength, as not to have ability to carry its Serum along with it to the Emulgent Arteries, to be evacuated in its ordinary course by Urine.
III. It is caused either by too frequent and long giving of Hydragogues, which by vehement drawing away of the watry Humour, so mightily weaken the sub∣stance of the Blood, that it is left so thick, and its gru∣mous parts so compact or congelated, that the follow∣ing generated Serum cannot easily mix with it, to make it of one Substance or Con∣sistency, whereby in its pas∣sage through the Veins and Arteries, lying in a separate state from the other parts of
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the Blood, it soaks (as it were) through the Vessels, and makes the habit of the Body cold and watry: Or, from Obstructions, as afore∣said, whereby the Blood be∣comes not only vitiated, but also has time to let its se rous parts pass through the Pores and Plicatures of the Vessels, to the Flesh and ex∣ternal habit of the Body.
IV. That there is no Ple∣thory in a Cachexia is certain; and nothing is more certain than that there is a Cacochy∣mie, and therefore care must be taken not only to open the present Obstructions, but also to depurate the Blood, and alter the habit of its Substance: If it pro∣ceeds from taking too great a quantity of Hydragogues, you must give Strengthners, which are partly Sudorifick, that as well as to make the Blood stronger, they may so open the Pores of the Body, as to cause a trans∣fusion of the superfluous Humidities which infest the Flesh and Skin through them; for which purpose this following mixture is of good use: Take of our An∣tidote, Bezoar Minerale, ana fifteen Grains; mix and make a Bolus, to be given at Night going to Bed, and let the Sick sweat gently upon it. This ought to be given every day, or every other day, for four or five times, in which space I have never known it fail to cure.
V. In the other case, the chief business is to open the appendent Obstructions, and remove the Discrasie of the Blood. Many prescribe Blood-letting in this, but in my Opinion, that must be very pernicious, because it still diminishes the Strength of the Sick, which is alrea∣dy too much weakned, and exhausts the Spirits now wasted and flagging. In this case bitter Herbs by many are prescribed, and the bit∣ter Decoction has been found of good use. Half a Pint of the Juice of Centory given Morning and Evening for a Week together, has cured to a wonder.
VI. But because the squea∣mish Stomachs of several,
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cannot be prevailed with to take such bitter and nause∣ous Doses; and because in others the Obstructions are so obdurate, that none of those ordinary, Remedies, nor yet any thing prepared from Vegetables will do any good, we must have re∣course to Things that are more powerful, and of ano∣ther Nature, which shall have power to pierce to the most inward recesses of Na∣ture. Of this kind are mi∣neral Waters; but such espe∣cially as proceed from an Iron Mine, of which the Sick ought to drink liberal∣ly, and for some Weeks, be∣cause those Waters being repleat with a ferrous Vitriol, both powerfully open, and also sweeten, which is one of the chief Intentions of Cure.
VII. Now because many can neither spare time to go to the Wells, or by living remote, cannot well compass to get thither, we shall here prescribe other Remedies, which no Place can fail of affording: Take Filings of Iron, white Tartar in Pouder ana; make them into a Mass with Water, which put into an earthen glased Vessel, or wooden Bowl; put it in a warm place till it is dry: Powder it again, and moisten with Water, and and dry again, repeating this five or six times. This pre∣pared Iron, may be made up in∣to Pills with a little Diacassia: Or, if the Sick cannot take Pills, you may make a Tin∣cture of it with White-Wine, by digesting the White-Wine upon it for five or six Weeks. And although pos∣sibly a Tincture may be made in much lesser time, yet the longer the White-Wine stands upon the Mat∣ter, (were it a year, or more,) the better it is: Take of the Rust aforesaid, eight Ounces; White-Wine two Quarts; digest five or six Weeks, as aforesaid; then decant the Tincture, and upon the Faeces put more Wine, repeating this Work so long, till no more Tincture will arise: Dose from a spoonful, to three or four. This Tin∣cture you may if you please boil into a Syrup with Su∣gar.
VIII. If you be in the Country where Tartar can∣not
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be gotten: it may do, if you only take Scales of Iron from the Smith's An∣vil, and put into White-Wine: The Wine alone will in time, being in a warm digestion, extract a most admirable Tincture for the purpose aforesaid; and tru∣ly neither in appearance nor effects will it be much infe∣riour to the former: Take Scales of Iron four Pound; White-Wine a Gallon; mix, digest warm, for two or three Months, or more, shaking the Glass once a day; and keep it for use upon the faeces: Dose from one spoonful to three or four, in the Morning fa∣sting. Now here is to be noted, that the Sick ought to lie in their warm Bed, two or three hours after ta∣king of it; or if up, to walk up and down, or use some stirring Exercise, for two or three hours following.
IX. If the Cachexy be at∣tended with vehement pain, in any particular Part or Limb, bleeding with Lee ches is of admirable use; I remember (once more espe∣cially) I had a cachectick Person in cure, who had so vehement Pain in his Shoul∣der, that he could not lift his Hand to his Head: I set a dozen Leeches to his Shoulder, and he was cured of his Pain at once: This method I have pursued se∣veral times with good suc∣cess. And sometimes where Leeches could not be gotten, I have profitably applied Vesicatories, which have a∣bundantly answered expe∣ctation: Yet this is to be ob∣served, That though they often are, and may freely enough be applied to the Legs, yet it is something dangerous to do it in a Dro∣psie, lest they should bring an afflux of Humors upon the Part, so great, as to cause a Gangrene; which yet a prudent Physician, ha∣ving this Caution, may easily avoid.
X. In a Cachexia in Wo∣men, where there is a great Obstruction of the Terms, you ought not to provoke them, 'till you have opened Obstructions of other Parts cleared the passages, and prepared the Blood and Hu∣mors:
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For Nature dischar∣ges not the Blood by the Veins of the Womb, 'till the Crudities be in a great measure consumed, and the Blood has recovered its in∣ward Heat, Life, and Vi∣gor: And Crudities being 〈◊〉, and the Oeco∣nomy of the Body restored, what natural Evacuations were suppressed, will return of their own accord.
XI. I once had a cache∣ctical Patient, who former∣ly had the Pox, but had been well of that Disease some years; but fearing there should be yet some Relicks of it, desired I should pro∣ceed in the Cure, as if it had been the Pox; nor could I prevail with the Man to ad∣mit of any other Cure: At length I fumed him with the following Troches: Take artificial Cinnabar six Drams; Myrrh, Amber, Mastick, Oli∣banum, Cloves, Nutmegs, ana half an Ounce, Mercurius Dulcis two Drams, with Spirit of Wine; make thirty two Troches, for eight Fumi∣gations. I fumed him three or four times, and took a∣way all his swelling, without any sensible fluxing; and he became perfectly well. But one thing which was very remarkable in this Cure, was, That an old Pain of the Spleen, which he had been troubled withal for twenty two or twenty three years, was totally and per∣fectly removed, and much of the Disease went away by Urine.
XII. A confirm'd Cachexy is without danger, and may be cured in short time by Sudorificks only; the Cause principally proceeding from a Debility of the Blood and noble Parts, charged either with too great Acidities, or an aqueous Matter, which is sent into the Habit of the Body: For this purpose, a Tincture of the opening Crocus Martis, or the Crocus Martis it self is profitably given; and Grulingius saith, for this purpose it excels all other Remedies, because it strengthens so powerfully: For internal Sudorificks, (which may also absorb the Acid) we commend Bezoar
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Mineral, from six to sixteen Gr. our Angelus Mineralis from six to twelve Grains; Pilulae Angelicae from one to two Scruples; or a Decoction of Guaiacum, after the usual manner, the Patient being in a Stove or Bed.
XIII. Barbet saith, that the watery Matter is first gathered in the Face and Limbs; and if the tumid Parts be prest with your Finger, that they are not so full as in a true Dropsie; and that the cause of it is from the lymphatick Ves∣sels being compressed, bro∣ken, or some other way obstructed, whereby the na∣tural Motion of the Lym∣pha is himdred, and so thrust into the fleshy and skinny Parts. But all this we can∣not concede unto; nor do we believe that ever the Ru∣pture of the lymphatick Vessels were, or can be the Cause thereof, but this pos∣sibly may be sometimes a Cause, the two great thin∣ness of the Lympha, and the weakness or laxness of the Vessels containing it, whereby it has an emission through their Pores, and Plicatures into the fleshy Substance of the Body.
XIV. If the Sick be of a cholerick habit of Body, if they sweat, (in a Stove, Chair, or Bagnio,) it ought to be with a gentle heat: If they be melancholly, the heat must be greater; but if phlegma∣tick, the heat must be most intense, that the Humors may be melted, and the preternatural Gelly dissol∣ved; without which, it can never pass away by sweat: And this is of use chiefly in Virgins, where the Disease proceeds from Grief, drin∣king cold Water, eating un∣ripe Fruit, or other hetro∣gene Things: But in hot Constitutions, and such as have been used to eat and drink hot Things, (whereby the Liver is made exceeding hot and dry, and much Choler abounds in the first and second Region, viz. in the Veins of the Liver, Spleen, and Mesentery, and in the greater Veins and Arteries,) Baths are much more proper than Stoves, and such-like, because they
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moisten; whereas a dry sweat irritates the Atribi∣lious Humor.
XV. Being come out of the Bath, you may anoint the Belly, Feet, Legs, and other swoln Parts, with the following Unguent: Take tops of Elder, Dwarf-Elder, Doves-foot, musked Cranes∣bill, Mustard, Rocket, Camo∣mil, ana two Ounces; Palm∣oil one Pound; boil well, strain out by pressing; then add di∣stilled Oils of Amber, Anni∣seeds, and Juniper, ana three Drams; mix them, to anoint withal, and inwardly give a Dram or two, or more, of our Aqua Bezoartica, or good Cinamon-Water.
XVI. Catharticks are ad∣judged by most to be of evil consequence, being gi∣ven to cachectick Persons, be∣cause they hurt the Liver, and weaken the Ferment of the Viscera: This is true, it they be often or long given, as we noted at Sect. 3. above, for they destroy the Pati∣ent, the 〈◊〉 and weakned Parts being extreamly hurt, and more weakened there∣by; but Lenitives may be given and repeated with Strengthners between; and sometimes stronger Purges, provided there be pretty long intervals between, and many times Corroboraters of the Bowels be given in the interim, to support and restore their tone.
XVII. Quercetanus com∣mends this Pouder: Take fine Filings of Iron one Dram; Feculi Ari one Dram; Es∣sence of Coral, Pearl, Pouder of Amebrgrise, ana half a Ounce; Amber prepared, Cinamon, ana four Scruples; Sugar q. s. mix, and make a Pouder. It is a good Thing for pale and depraved Colours, Ca∣chexies in Men, Women, and Maids, whether young or old, the Body being pre∣pared and purged for some time before hand. Schroder commends his Chalybeated Salt for the same purpose. See it in my Seplasium, Lib. 1. Cap. 16. Sect. 13, 14, 15. & Lib. 2. Cap. 14. Sect. 4, 5.
XVIII. Or this: Take Filings of Iron, sprinkle them with Waters of Wormwood,
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Ash, or Scurvy-Grass, where∣in their Salts have been dissol∣ved, leave them so long till all is converted to Rust or Cro∣cus; of which take six Ounces; burnt Harts-horn prepared, Ma∣gisteries of Coral and Pearl, ana one Dram and half; Ci∣namon, Crystals of Tartar, ana one Dram; Sugar a sufficient quantity; mix, and make a Pouder: Dose one Dram.
XIX. Sennertus commends this Wine: Take Filings of Iron three Ounces and half; White Wine two Quarts; in∣fuse them together in a Bolt∣bead a Month in a warm place; shaking it three or four times a day: Dose five or six Ounces at a time, in the Mor∣ning fasting, and lying two or three hours in Bed after it; or otherwise walking and stirring two hours after it. As often as you pour out one Glass, you must put in another, till half the Rust or Crocus seems spent; then you are to cease, and put in no more. Our Tinctura ad Chlorosin is also of experien∣ced Use.
XX. If the Patient finds any pain in the Abdomen or Belly, you ought to bathe the Part with Powers of Am∣ber twice a day: Or with this: Take Palm-Oil four Ounces; Oil of Anniseeds half an Ounce; mix, and anoint with it. Or this: Take Palm-Oil four Ounces; Oil of sweet Fennel∣seed, of Oranges, ana two Drams; mix, and anoint with, as before.
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CHAP. XIX. Of the STONE in the Reins.
1. AS this is a Disease with which many are afflicted, so it is of as hard and difficult Cure, for which variety of Medica∣ments are instituted. The cause of which is this: That those things which do some good and cure them to boot, yet do others no good at all, and sometimes make them worse; for which Rea∣son sake, we shall make it it our Business here to exa∣mine variety of Authors, and hear what they all say.
II. It is a Disease like the Colick; but it is distingui∣shed from it, because in the Stone, the pain continues 〈◊〉 in one place; and in the beginning the Urine is clear, but afterwards of a troubled Substance, bringing forth with it at length Gravel, Stones, and such-like; where∣as in the Colick the Pain is different, or in different Parts, afflicting for the most part the Colon; and in the beginning the Urine is of a troubled Substance, af∣terwards more clear.
III. How Gravel (which is the Progenerator of the Stone) is bred, there is va∣rious Opinions: Spigelius, by his Discourse, seems to believe it to be bred in the Veins; for he saith, That he has found the Blood in the Veins full of small Gra∣vel; and if so, it is natural for it to descend with the Substance of the Blood, into the emulgent Arteries, and from thence with the Serum to the Reins and Blad∣der.
IV. But by what Artifice Gravel is generated, is ano∣ther
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Question: II care not greatly if I relate to you a singular Observation which I made whilst I was in the West-Indies. In those Coun∣tries, for clearing of Ground, the People commonly lay all the Wood on heaps, and burn it: I did the like of Wood growing upon a very sandy piece of Land, the Substance of the Earth (un∣der its upper Crust) being a pure white Sand. I had very white and soft Ashes, not inferiour in softness to our finest Wheat-flour, or white Starch, in which not the least appearance of Gra∣vel or Sand could be discer∣ned by any means. Of these Ashes I had occa∣sion to make a Lixivi∣um, sometimes for Expe∣dition sake by boiling. The Lixivum being decanted, and the Ashes cast away, I had the curiosity to view, and by an exact scrutiny, found them to be nothing but pure white Sand, with∣out any of the small and soft particles of Ashes, which before the elixiviating of them, made them feel like pure, fine, and soft Wheat∣flour. This I did, 'tis pos∣sible, an hundred times, and always produced the same Sand: From whence I de∣duced these things: 1. That those Trees, (which in those Countries are mostly of a mighty bigness, chiefly Pine, Oaks, Hickeries, and such∣like, (Herbs, Plants, and the like,) growing upon such sandy ground, have all their Nourishment and Substance from that Sand, whether white, red, yellow, or of what Colour soever. 2. That by the plastick Virtue of the Plant, the Substance of the said Sand is dissolved and fitted for the Norishment of the same Plant. 3. That the said Sand is dissolved in∣to a moist Humor, and it may be resinous or glutinous, or aqucous, consonant to the Nature of the same Vege∣table; the same kind of Sand which produces an Oak, makes also a Pine, Hic∣kery, Ash, or other Plant, growing upon the same: For if they were not gene∣rated or produced of Sand, (the Earth being scarcely any thing else, ten or twen∣ry
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Foot deep, in those Pla∣ces,) Of what other Matter can they be made? 4. That an Analysis being made by burning and elixiviation, the whole Substance of the Plant (in a manner) resumes its prima Materia, or first Matter again, converting its Body into Sand, and not into any other Principle. 5. That the Extremity and Violence of the Fire, has not power to destroy the Idea of the prime Cause; but it still retains the same through all Vicissitudes and Changes, even of the strongest Fire it self.
V. I. made also another Observation, of the same kind of Trees, Herbs, and Plants, growing upon the same kind of Land, from their rotting: Great Pine-Trees, four or five Foot in Diametre, and others, being rotted upon the Ground, although the rotten Wood at first become only light and chaffie, then a Slime and Mud; yet that Slime or Mud, and Rottenness, gra dually converted from that brown, dark, or black Co∣lour, and soft, clammy, mu∣cillaginous and rotten Sub∣stance, into a pure white Sand, no ways unlike to the first Substance, or that of which they were primarily generated; all which things might clearly be discerned in many of them, according to the differing Degrees and Times of Rotting or Putri∣fying, as Nature had been several Years in performing that Work and Operation: Those which were produ∣ced of white Sand, reverted into white Sand again; those of red Sand, into red Sand, &c.
VI. Out of what has been said, it clearly appears, that Things by resolution natu∣rally return into the Matter of which they were first ge∣nerated; so that according to the Food, and the Place or Matter that Food was generated from, being again resolved in Man's Body, is the Production of Juices, Humors, Blood, Flesh, and other Substances of the same. So true and faithful is the Work of GOD in the U∣niverse, that as He cannot
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deny Himself, so neither can the Things He causes to be produced, lose their first Ideas and Potentialities, though they never so often change their Forms and Ap∣pearances, but will after a long race or course of Vicis∣situdes and Alterations, re∣turn to their first Matter again.
VII. And thus the first Cause of the Stone is to be sought into farther, than the Parts in which it is genera∣ted, or the natural Spirits possessing the same; though I do not deny what Rive∣rius says upon the point, but that there may be a petrifactive Spirit, which may be assisting in that Ge∣neration: Both which con∣sidered, may be the Reason that some People may be troubled with this Disease, and some not.
VIII. Gravel subsiding does not nocessarily indicate the Stone, but sometimes the material Cause only thereof, (for multitudes of People that are perpetually free from the Stone, do many times make much Gra∣vel,) yet possibly it may si∣gnifie a Disposition to that Disease: For if Gravel, which used constantly to come away, is afterwards suppressed, and Pain is felt, the Urine being clear and thin, there is great danger that the Gravel may concrete into a Stone; and when it is made again with Pain and Stranguary, it is a sign there is a Stone generated.
IX. Gravel which is bred in the Veins, comes away with the Urine, and is mixt with the Sediment; but what is bred in the Kidneys, Ureters, and Bladder, pre∣sently resides, as the Urine is made: Authors say, it proceeds from adustion of the Humors; bred in the Liver and Veins, and sticks to the sides of the Pot, nor does it sink to the bottom, as that which comes from the Reins; it also breaks by rubbing with ones Fingers, and appears of a more saline Substance, whereas the other neither yields to the Fingers, nor can it easily be dissolved. This Gravel of a saline Sub∣stance,
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is dissolved in warm Urine, and appears not whilst it is yet hot, but the Urine being cold, it coagu∣lates and sticks to the sides of the Chamber-pot, or U∣rinal, not much unlike Tar∣tar in a Cask of Wine, or which is dissolved in hot Water; which cooling a∣gain, sticks to the sides of a Vessel; so that the very Na∣ture of this Gravel and Tar∣tar, seem to be much a∣like.
X. And this possibly may in a great measure proceed from the same Cause, viz. from drinking Wine, especial∣ly new Wine, not sufficiently enough freed from its Tar∣tar, the which is evident in all those Countries which abound with, and drink much Wine, in which the Stone and Gout, from those tartarous Concretions, are ve∣ry familiar and common.
XI. Now why Wine should (by much drinking of it) cause those Diseases, is apparent from its tartarous or petrefactive quality; and why Wine should breed or have such plenty of Tartar, is also as clear from the Principle before-named, at Sect. 6. deduced from the two foregoing Observations at Sect. 4, & 5. for that Vines generally delight and grow in sandy Ground, and upon the sandy sides of Hills, and in many places upon meer Rocks themselves, out of whose sole Substance, not only the Body of the Wine, but also its Leaves and Fruit, are wholly made, and by the plastick Virtue of the Plant formed; so that it is no wonder, for a Liquor formed out of the Substance of a Rock, or out of Stones and Gravel, being resolved, to revert into its first Prin∣ciples again, and where it can reside, or dwell, and have a home, to breed that Matter of which it is gene∣rated. And this your great Claret-Drinkers, sufficiently afflicted with Gout, or Stone, and sometimes with both, can, by sad Experience, tell; for that Red, or Claret Wine abounds with Tartar, much more than other Wine does, as the very Vessels contai∣ning it sufficiently witness.
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XII. You ought to avoid purging in the height of the Paroxysm, or till the pain is somewhat asswaged; for even a strong Cathartick, being given whilst the Pain is violent, will many times not purge at all; because the Parts only mindful of the Pain, feel not the Ca∣thartick force at all; or at leastwise they so contract themselves, as not anywise to assist the Medicine.
XIII. In remedies for the Stone we are to consider, 1. What Things give ease and relief in the Paroxysm. 2. What Things open the Passages, so as to make way for the Water. 3. What Things cleanse the Parts of Sand and Gravel. 4. What Things naturally or by ac∣cident dissolve sandy and stony Concretions. 5. What kinds of Purges are most ne∣cessary in this case.
XIV: The first of these is done by Opiates, and Things a-kin to them; but their Matter and Composition, and way and manner of Exhibition, remains to be enquired into. They are given in Liquids, or in a more solid Body: As also either by the Mouth, or by the Fundament, or by the Urinary passage.
XV. The Matter of which they are made, is Opium, or Things of like Nature with it, as Purslane, Lettise, Night∣shade, Stramonium, &c. As for Preparations made of Opium, there are scarcely any better than what we have invented; such as are, 1. Our Guttae Vitae, which may be given from twenty Drops to one hundred; and in ex∣tremity to two hundred, or a full spoonful. 2. Our Spi∣ritus Anodynus in like Dose and manner. 3. Our Anti∣dotus from one Scruple to two Drams, or more. 4. Our Theriaca Londinensis from half a Scruple to two Scru∣ples; and in extremity of Torture to one Dram. 5. Our Volatile Laudanum from two Grains to six or eight, or to ten or twelve, or more, if gradually given, and inex∣tremity. I remember once
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I knew a Gentlewoman, which had lain about twen∣ty days in extream Torture, and continually crying out for Death, making in all that time little or no Water: She sent for a Dram of Crude Opium, resolving upon a fa∣tal ease: She had it, and took it unknown to any a∣bout her; She fell into a Sleep for about twenty four Hours, then waked in ease, and freely and plentifully made Water; nor was she ever after troubled with any more Paroxysms. Though this succeeded well, yet such bold attempts are not practicable; I here only re∣corded this matter of Fact, for the Gentlemen of our Art to contemplate the rea∣son of the thing, and to consider how far a man may warrantably goe in extremity, or where the case seems desperate.
XVI. We have also other preparations of Opium, which we have found extraordina∣ry effecting, as 1. Our Tin∣ctura Opii Sulphurata. 2. Our Elixir Opiatum. 3. And our Eaudanum Volatile cum Aloe. The first of these we often∣times give to those who na∣turally disaffect Opium, and all other kind of Opiates; for by reason of the Acid, the Opiatick is so corrected, that it never disaffects the Stomach, nor alters its Tone, as the other prepa∣rations of it do. The Opi∣ated Elixir is a Stomatick, and of good use where Vo∣miting is present: And where there is a constipati∣on of the Bowels, my Lau∣danum Volatile, with Aloes, is of singular use; and the effects are more than ordi∣nary, for that the Aloes, though joyned with the Opi∣ates, yet seem not to lose any part of their Cathartick force, and in some Consti∣tutions the Medicine works more, than if the Aloes were given alone.
XVII. A Tincture drawn out of the Seeds of Stramo∣nium, or out of the Leaves carefully dried, gives pre∣sent ease: So the inspissate Juice of the Leaves, given from ten Grains to one Scruple, made up into the form of a Pill or Bolus.
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Crato commends the Juice of Purslane, being inspissated and made into Pills, and given to the quantity of a Dram, he says it does won∣ders. Syrup of the Juice of Lettice is also of good use, being given to three or four Spoonfuls; it may be thus made. Take Juice of Let∣tice two Pound, white Sugar as much; mix, boyl, clarifie, and make a Syrup; the Syrup being made and cold, add thereto Spirit of Wine a Quart. It is a thing not to be de∣spised.
XVIII. But if the Tor∣ture be tolerable, 'twill be much better to give such things as have an apperitive Virtue and Power, which may gently open or purge, or evacuate; because by emptying, the parts will be∣come more Lax, and so the easier submit to the o∣pening Medicine: This I commend as a thing fami∣liar for both Intentions. Take Juice or Decoction of Speed∣well eight Ounces, choice Man∣na two Ounces; mix for a Dose. It opens and purges gent∣ly. Asses Milk is likewise commended for People troubled with the Stone, for that it exceeds all sorts of Milk in serosity and subtilty: If the Sick be Costive, let it be sweetned with Manna, for Manna has a peculiar property, both of opening the Urinary Passages, and giving ease, whereby the Matter offending is the more fit to be carried off. Au∣thors have commended Ca∣mels Milk, and not without a shew of Reason, as being good against the Dropsie, because they Feed upon Spurge, Widdow-wail, Ra∣nunculus, and such like strong, fiery, and cathartick Herbs, whereby their Milk acquires a Purgative Faculty, and the Serum becomes detersive. But some Authors will have all Milk to breed the Stone, because it is caseous; but this is Error; For why should the solid Substance of Milk breed the Stone more than other solid Sub∣stances Except there be a real petrifactive property in it, which none ever yet could prove: And truly in this I think Galen was whol∣ly in the wrong: I am
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clearly of the contrary O∣pinion; for the curdy part of Milk is only Nutritive, and the greatest part of it dis∣solves in the Stomach into a chylous Juice, (God Al∣mighty Himself seeing it the best and most innocent Nourishment, even for In∣fanes as soon as they are Born; And who dares to doubt His Wisdom?) whilst the oily and serous parts of it cool, moisten, open, cleanse, and make slippery the Passages.
XIX. Now things are said to open, rather in re∣spect to their emollient, at∣tenuating, and discussive Qua∣lities, than to their Diuretick, because there are many things-which powerfully o∣pen Obstructions, that pro∣voke not Urine at all; a∣mongst which are most bit∣ter Herbs and Plants, which open by a Specifick Virtue, as Centory, Wormwood, Hops, Gentian, Carduus, Camo∣mil: and Carminatives, which do it by a discussive proper∣ty, such are Angelica, Sou∣thernwood, Parsly, Smal∣lage, Anniseed, Cuminseed, all the sorts of Pepper, Cloves, Nutmegs, Fennelseeds, Cara∣ways, Carotseeds, &c. And Emollients which do it by their softning and making slippery; such are Oil Olive, Mallows, Marshmallows, Lillies, Spinage, boiled O∣nions, Garlick, Leeks, &c. But the true, great, and chief of all Openers is Iron, and the aperitive Prepara∣tions thereof, which do that in a Day, which none of the others will do in a Month; for which purpose I commend my Tinctura Martis, as one of the most famous things in the World; to which may be added Tinctura ad Chlorosin, an ap∣proved thing for opening the most obdurate Obstru∣ctions.
XX. The Matter being prepared, the next thing is to cleanse the Vessels and Passages of slime, filth, mat∣ter, sand, or gravel, which does, or may obstruct the Passages of the Urine; and this is properly done with Diu∣reticks; of which kind of Medicaments Authors ad∣mirably abound: We shall
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not here tell you all that has been said upon that Sub∣ject, but rather give you an Abstract of the choicest and most approved Experiments of that kind. Take of our Tinctura Stomachica two Dra. Juice of Garlick one Dram, White or Rhenish-wine, six Ounces; mix for a Draught: I have often proved it with good success: Or this. Take Juice of Onions two Ounces, Juice of Hydropiper half an Ounce, White or Rhenish∣wine eight Ounces; mix for a Draught. I gave this to one in extremity, a Woman, that had not made Water in eight or nine Days, it made her make Water, and gave her ease in less than an hour. Take Onions four Ounces, bruise them, Anniseeds, Cara∣ways, ana two Drams, bruised. Infuse them all Night in White∣wine; then squeeze forth the Wine, and let the Sick drink it; it is a singular Experi∣ment.
XXI. Sennertus commends Lignum Nephriticum, and Lapis Nephriticus; and so does Experience too: Take Raspings of Lignum Nephriti∣cum two Ounces, Spring water two Pound; infuse 'till the Water is blewish, for twenty four, or forty eight Hours; then decant for three Doses. Or thus: Take Raspings of the Wood two Ounces, Spring∣water, White-wine, ana one Pound; digest for forty eight Hours, then decant or strain out the clear for use, for three Doses. Or thus: Take Raspings of Lignum Nephriti∣cum two Ounces, Winter-Cherries bruised one Ounce, White- or Rhenish wine two Pound; mix, digest forty eight Hours, and strain out for use.
XXII. Or you may draw forth the Tincture with our Spiritus Universalis, after this manner: Take Raspings of Lignum Nephriticum two Oun∣ces, Spiritus Universalis one Pound; digest twenty four Hours, so will a substantial Tincture he drawn; decant and filtre; to the filtred Liquor put Alchool of Spirit of Wine one Pound; digest twenty four Hours more, so will the Sulphur of the Wood be drawn into the Wine, which you may decant, leaving the Spiritus Univer∣salis at the bottom, with which
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you may perform the like again. Dose one Dram to two, in any convenient Ve∣hicle, as Waters of Onions, Parsley, or Hydropiper, Mead, White- or Rhenish∣wine, or the like. The La∣pis Nephriticus is seldom given inwardly; if you do it, give the levigated Pouder from one Scruple to half a Dram, or two Scruples, in Syrup, or other fit Liquor. But the usual way of using the Stone is to wear it as a Jewel, being tied to the Wrist or Arm, or hung a∣bout the Neck or Hip. I once knew a Lady which experimented the truth of this; as long as the Stone was tied to the brawn of her Arm she had ease, and voided much Gravel con∣tinually upon making Wa∣ter; but as soon as the Stone was removed, the Gravel stopt, and the pains retur∣ned; and that she might be sure this was the effect of the Stone, she oftentimes laid it by for experiment sake, and the stoppage and pains in some few Hours would return upon the ta∣king it off; and again, upon the putting it on, she would have as sensible ease, and free∣dom of passage as before.
XXIII. Trallianus, Lib. 3. Cap. 39. saith, The Herb Peony (in Pouder) drunk with honied Wine, is an ex∣cellent thing against obstru∣ction of Urine, caused by a Stone so hard as not to be broken: But the Tincture drawn from the Herb, with our Spiritus Universalis, as a∣bove directed, and then with Spirit of Wine, being drunk with the said honied Wine, is much more effe∣ctual: After the same man∣ner you may make a Tin∣cture of Golden-Rod, which will be no less effectual; for that the Crude Herb had been proved in this case, in innumerable Persons, (as Carolus Piso saith) with hap∣py success.
XXIV. Zacutus Lusitanus, Praxis Lib. 2. Observ. 58. saith, A Man sixty Years old of a cold Constitution, was cured of the Stone by Purgations, made of Tur∣pentine which he took divers ways, and a daily use of a
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Decoction of Lignum Nephri∣ticum; by which he voided red Gravel, and a Stone, and was well for two Years together. His Disease af∣terwards coming upon him again, Clysters, Ointments, Fomentations, Plasters; Phle∣botomy, Baths, were all used in vain, his Urine be∣ing retained eighteen Days, he began to be afflicted with the Falling-Sickness by Fits and the Sick was given over as desperate; at length he took Oyl of sweet Almonds, with drops of Natural Bal∣sam; (I suppose he means Balsam of Peru;) it made him void a clammy Humor by Stool, and small Gravel by Urine; and continuing the use of the said Remedy, he voided with Bloody U∣rine, a Stone of the bigness of a Date-stone, of a purple colour, long, round, rough, and very hard, and now making Water very freely, he took a greater quantity of the Oyl of sweet Almonds viz. to three Ounces, and the Balsam to the quantity of half an Ounce, and in the space of ten days he voided sixty five Stones, hard, and of the bigness and shape of Vetches. And with this Remedy alone he was pre∣served for the future; for he used every Morning to take half an Ounce of the Oyl, with six drops of the said Balsam, by which he voided gravelly Urine, and lived many Years: By this Balsam, Avenzoar saith he cured a Scrivener, who was at Death's door with the Stone: If you cannot get the true Balsam, Zacutus ad∣vises to use instead thereof Stacte, which is the precious droppings of Myrrh, and comes out of the East-Indies. also from Peru; which, saith he, works rare effects. In the same Observation he saith, That he had many times driven out great Stones that were firmly fixed in the cavities of the Kidnies, by the Water distilled out of Green Tobacco, which he gave the Patient to drink.
XXV. Platerus, in Lib. 2. of his Observations, tells us, He cured one of the Stone with this Julep: Take Pel∣litory-water one Ounce, Fennel water, Bean-flower-water, Ju∣lep
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of Roses, ana half an Ounce; mix them; giving the Patient to drink after a de∣coction of Pease, Bean-shales, Parsly Roots, and Restharrow-Roots. Another he cured by giving 1. A Clyster. 2. A Narcotick. 3. Pellitory and Turpentine-water, ana half an Ounce, by which the Stone got into the Bladder, and then into the Yard, and there stopt; he sate in a Bath, and a little after pis∣sed it forth: And by the taking of this following Pou∣der, twice a Week, a Spoon∣ful at a time, a Patient of his voided many Stones, and the continued use of it pre∣vented the pain. Take Li∣quorice in Pouder half an Ounce, dried Peach-kernels one Ounce, Anise and Fennel-seeds, ana two Ounces, Winter-Cherries one Dram, Gromwel∣seeds half a Dram, Crabs-Eyes two Drams, Sugar-Can∣dy one Ounce and a half; make a fine Pouder: He drank af∣ter it a decoction of Pease, Parsley, and Bean-shales, with Butter, and a little Salt. And in Lib. 3. of his said Observations, he com∣mends this: Take Turpen∣tine two Ounces, Honey one Ounce, Yolk of one Egg; grind them in a Mortar together, 'till they are white; then add White Wine, Pellitory-water, Bean-flower-water, ana one Ounce and a half, Syrup of Limons, or Juice of Citrons one Ounce; mix them: Dose one Ounce and a half. The Sick took also these Pills: Take Cyprus Turpentine half an ounce, Sugar-candy two Drams; with Syrup of Limons make Pills: Dose one Dram at a time, drinking after, a decoction of red Pease; but while his pain was great he gave him an Opiate, and sometimes a cleansing Cly∣ster of Whey, Yolks of Eggs, Turpentine and Honey. Pla∣terus gave this to a Patient thrice, which had his Urine stopt: Take Turpentine five Drams, Yolks of Eggs two, Honey one Ounce, Wine four Ounces: By the use whereof he avoided so many Rags, that he wrote to him, That a torn Shirt came out of his Blad∣der: Thus was he cured, and lived many Years after sound: and with the same kind of Potion he cured a French Minister, who voided
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the Stone with the first Dose.
XXVI. I cured a Man after he had been twelve Years troubled with the Stone and Gravel, with this mixture: Take Venice or Strasburgh Turpentine four Ounces; Oyl of sweet Almonds six Ounces, Honey two Drams; melt and mix them well toge∣ther; it opened the Passages, made him presently piss free∣ly, and brought away a great quantity of Sand and small Stones: He took it Morning and Evening, half an Ounce, or better at a time, for three Months, drinking after it Arsmart∣water, and was perfectly cured, so that for many Years after he had not the least Pain or Symptom. A∣nother I cured with this: Take Strasburgh Turpentine eight Ounces, Yolks of four Eggs; grind them together in a Mortar, 'till they are white; then add Oyl of sweet Almonds four Ounces; and mix them well by grinding: Dose, an Ounce Morning and Eve∣ning, drinking a Glass of Mead after. This he con∣tinued for eight or ten Weeks, it continually brought away Sand and large Gravel, and he was perfectly cured. Salmon.
XXVII. Bartholinus tells us, That he found no ease by any Diuretick, except Bean-shale-water, which brought away Gravel; so that, saith he, more may be attributed to it, in bringing away the Stone, than to Millepedes: And, saith he, Egg-shells are given with singular success, (after the Chickens are Hatched) ei∣ther to break, or expel the Stone, this Lithontriptick be∣ing reckoned among Secrets of this kind. For this pur∣pose Ludovicus Mercatus commends the Flower and Seed of Star-Thistle, as a thing highly in request, for purging and cleansing the Reins and Bladder; daily experience (saith he) still confirming it; giving two Ounces of the distilled Wa∣ter in the Morning Fasting; but an Essence of the whole Plant (as we have taught in Chap. 5. Sect. 35, and 37, a∣foregoing) is much better.
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XXVIII. Augenius, in his Medicinal Epistles, Lib. 12. Ep. 1, and 2, saith, He has cured near six hundred of the Stone by this following Syrup, giving three Ounces at a time, with six Ounces of the decoction of Eringo, for fifteen days together, five hours before Dinner, Universals being premised. Take Saxifrage, Knee-holly, Eringo, Lovage, Restharrow, Anise, Fennel, Parsly, Grass, ana half an Ounce, Horse-Radish Roots two Ounces, Leaves of Betony, Burnet, Marsh-Mallows, Nettles, Pen∣ny-royal, Rocket, Calamint, Knot-grass, Pellitory of the Wall, ana M. qu. Winter-Cherries twenty, Sebestens fif∣teen, Seeds of Basil, Burdock, Parsly, Seseli, Millet, ana three Ounces, Bark of the Bay-Tree Root, Liquorice, ana three Drams, Water five Quarts; boyl 'till three Quarts only remain; strain, and with Honey two Pound, Sugar four Pound; make a Syrup, and aromatize it with Cinnamon one Ounce, Nutmegs half an Ounce. Probably it may do good, there is no Argu∣ment against Experience, yet it looks like a hotch∣potch of all together.
XXIX. Crato, in Consiliis, saith, That he prefers Eringo Roots candied, or steeped in White-wine; and Syrup of the Juice of Speedwel before all; though (saith he) I am not Ignorant that the Roots of Brier and Restharrow do much good when the Stone is manifest. And for the pain in the Kidneys caused by the Stone, there is no∣thing (saith he) better than a Decoction of Speedwel, or the Inspissate Juice thereof: But an Essence of the Plant crude, as we have directed in Chap. 5. Sect. 35 and 37, much transcends them both.
XXX. Fresh Oyl of Hasle∣nuts by expression, given to three Ounces at a time every day, for some time, is com∣mended as an excellent thing; and a certain Physi∣cian attests, That by the daily use thereof he has seen several Stones voided. The same probably may be done with expressed Oyl of sweet Almonds, as also with
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the expressed Oyl of Wall-nuts, but more with the expressed Oyl of Orange, Limon, or Ci∣tron Kernels. Outwardly al∣so to anoint with this fol∣lowing Oyl, it is of good use: Take Oyl of Scorpions four Ounces, Oyl of bitter Al∣monds one Ounce, Palm Oyl six Drams, Oyl of Juniper∣berries half an Ounce; mix them, and anoint the region of the Loyns therewith, Morning and Evening.
XXXI. With this follow∣ing Remedy I have done al∣most Miracles in expelling Sand, Gravel and Stones, out of both Reins and Blad∣der: Take Balsamum Co∣paybae (or as we call it Capi∣vi) four Ounces, Yolks of Eggs four, Oyl of sweet Almonds, Honey, ana three Ounces, Oyl of Juniper berries one Dram: Grind all together in a Glass Mortar, 'till they are perfectly mixed, and keep the Mixture for use. Dose, from six Drams to an Ounce, every Night going to Bed, drink∣ing after it three Ounces of the Essence of Speedwel, in a Glass of Rhenish-wine and Su∣gar. Salmon.
XXXII. Beverovicius de Calculo, Cap. 12. saith, That when the ways are loosned (I suppose he means with Oily and Mucilaginous things,) nothing is more effectual to remove the Stone, than one Dram of Sal Prunellae, to be given in Rhenish-wine, warm, by which Medicine alone (saith he) I have often brought away the Stone of the Blad∣der from Children. Crabs-Eyes are of tenuious Parts and Diuretick; they break the Stone, and force it away by Urine, especially the Liquor of them, which prepared after this manner is best: Take Crabs-Eyes finely pou∣dred two Ounces, Acetum Te∣rebinthinatum four Ounces; stop, and digest for a Night in hot Ashes; the next Day decant what is clear, and pour on as much more, repeating this work so often 'till all the Pou∣der is dissolved: These Liquors filterate, and evaporate to dryness, and the Salt will re∣main at bottom, which dissolve in a Cellar into Liquor, per deliquium. Dose gut. ten or twelve, in Horse Radish
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Water, or some such like. This Liquor is much more efficacious than the Crabs-Eyes in substance.
XXXIII. Quercetan his Nephritick-water is of great account; and it is thus made: Take Juice of Horse-Radish, of Limons, ana one Pound and a half, Waters of Betony, Saxifrage, Wild Tansey, Ver∣vain, ana one Pound, Hydro∣mel, Malmsey, ana two Pound, Juniper-berries three Ounces, Seeds of Millet, great Bur∣dock, Nettles, Onions, Anise, Fennel, ana one Ounoe and a half; of the four greater cold Seeds, Marsh-mallows, ana six Drams, burnt Egg-shells, Cinnamon, ana three Drams, Cloves two Drams; digest all four or five days in a gentle Balneo; then strain out, and distill in Ashes. He says this Water does wonders in the Stone, and against suppres∣sion of Urine: Dose from two Drams to an Ounce. He adds a Dram of two sorts of Lithontriptick Spe∣cies to the Composition; but the smalness of the propor∣tion to the former large quantity, signifies but little. I am of Opinion the Juice of Limons alone depurated, without that specious pre∣paration, or given in Malm∣sey-wine, as Guarinonius ad∣vises, may be as good; it is found by experience effe∣ctually to purge and cleanse the Reins, and to give help to many, and that without any harm to the Stomach, especially if sheathed with Honey or Sugar.
XXXIV. Brannerus de Calculo commends the fol∣lowing Syrup as an excel∣lent Remedy, leaving no calculous Matter behind in the Kidnies, if after Pur∣ging, two Spoonfuls of it be taken at a time in the Mor∣ning Fasting: Take Juice of Speedwell one Pound, Juice of Ground Ivy six Ounces, of Purslane three Ounces; mix, and make a Syrup with Ho∣ney one Pound and a half. Both Helmont and Faber com∣mend the Liquor of the Birch-Tree, which we call Birch-wine, as a Remedy that does not only expel the Stone and Gravel, but
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also prevents the Bleeding thereof.
XXXV. Riverius saith, The Ashes of Egg-shells given from half a Dram to one Dram in White-wine, pow∣erfully expels the Stone lod∣ged in the passages of the Urine: So also, the Salt of Bean-Cods and Stalks, of which half a Dram in White-wine operates after a wonderful manner: Also Tartar Vitriolate given in the same Dose. Spirit of Salt is also praised, some drops of it being taken in the Mor∣ning Fasting in Broth, or some other Liquor, as Wine, Decoction of Eringo, &c. He commends this Potion not a little: Take Straw∣berry and Saxifrage-waters, ana two Ounces, White wine six Ounces, Oyl of sweet Al∣monds two Ounces, Spirit of Vitriol one Dram; mix for three Doses, to be given six Hours one after another. Take Sal Prunellae, Crystals of Tartar, Pouder of Ivy∣berries, and Leaves of Cresses, ana partes equales, with some proper Syrup make Pills, of which take one Dram, every Morning Fasting.
XXXVI. AEtius, Sextus Platonicus, and Guarinonius, do all of them commend a Hare baked in an Oven, 'till it is dry, then poudred; (but Poterius saith the Ashes of a Hare) given from one to two Drams in Wine, is pro∣fitable to expel the Stone, some say to dissolve it; as also to prevent its breeding for the future; made into Pills with Turpentine, it is indeed of good use. The Pouder of Deers-blood given to one Dram, is commended to expel the Stone, as Hofe∣rus affirms. Motherwort, and the Roots of Vervain in Pou∣der, or the Essence of those Plants prepared as we have taught in Chap. 5. Sect. 35, and 37. and drank with White-wine, or Mead, a little warmed, are incredi∣ble Remedies in removing all things that hinder the passage of the Urine, as Hofman and Marquardus say.
XXXVII. For Medicines given Clyster-wise, Fonta∣nus commends the Decoction of Millet, given to half a Pint; but, without doubt,
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it may be much more effe∣ctual if half an Ounce of Tur∣pentine be added to it, being first ground with the Yolk of an Egg, to open its bo∣dy.
XXXVIII. Zecchius in his Consultations commends, yea, says nothing is better to bring away the Stone in the Kidnies than warm Wa∣ter, or Veal, or Mutton, or Chicken-broth; five or six Ounces being drunk pretty warm Morning and Eve∣ning before Eating. And the great heat of the Reins will be taken away (which is the essicient cause of the pains of the Stone returning) if boyled Water, to the quantity of seven or eight Ounces, be drank before Meals twice a day, for no∣thing renders the Kidnies so free from Recrements, and so temperate: and their fiery heat is at length extinguished with the warm Water, so that they can never after breed the Stone: If to what our Author here says, you add to each Draught half a Dram of Salt of Tartar, or pure Nitre, it will, in my Opinion, be much more effectual, because those Salts do in some measure direct the Water to the parts afficted: If also it be sweetned with Ho∣ney, the Medicament will be still the better, for that it will less disaffect the Stomach, which in some People it will be apt to do. Salmon.
XXXIX. Saxonia in pre∣scribing some familiar Purge for such as are troubled with the Stone, mightily discom∣mends the use of Cassia, whe∣ther for Prevention or Re∣vulsion: Petrus Pigray, Lib. 7. Cap. 4. says, That Cassia agrees very ill with those that are troubled with the Stone: Others say that Cas∣sia has increased the Disease, and that the heat of Urine always followed the taking of it. Fabritius Hildanus tells us That two Ounces of Cas∣sia being given one in a continual Fever, it raised such a Flux of Urine, that for three days together he made his Urine so hot every time, that he thought a red hot Wire had been drawn through his Yard.
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XL: To all this we an∣swer, 1: That very famous Physicians, no ways infe∣rior to the former, have constantly used Cassia with very good success: Platerus scarcely gave any thing in the Stone without it, and often gave it mixt with Manna: And the learned Deckers, in his Annotations upon Barbet, gave it to a Man of sixty years of Age with good success: I have oftentimes given it both a∣lone, and mixt it with Tur∣pentine, with a singular Ad∣vantage, never with the ill Effects above-named. 2. If we enquire into the Nature of the Medicine, we find it to be cooling, and without any sharpness of Parts, so that I can never think that any Medicine can give that which its self has not. 3. We ought to consider the Na∣ture of those Bodies on whom Cassia had so ill an Effect (as they say) in the Stone; and then probably we may perceive that those supposed Effects, rather a∣rose from the prevalency of the morbifick Matter, than the Medicine, and that had any other Medicament been given at that time, adapted to the Distemper with the highest scrutiny, and Inge∣nuity of the most learned in our Profession, 'tis possible the same Effects might have ensued; so that in Prudence we ought to ascribe the afore-enumerated Disadvan∣tages to the Habit of the Body, and prevalency of some acid Humor aboun∣ding at that time, rather than to the Cassia, or the innocent use of any Medi∣cine whatsoever. Salmon.
XLI. Crato prefers the simple Decoction of Speedwel with Sugar, before all the more famous and great Me∣dicines inwardly given for the Stone: The use (saith he) of a Clyster made only of a Decoction of Speedwel with Sugar, will do more good than any Medicine taken by the mouth; you may put into the Decoction some fat of a Loin of Mut∣ton or Veal, of a Rabbet or Capon, that so it may be more smooth and slippery, or for want of these you
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may take some fresh Butter. The Sick often find more relief in the Cholick or Stone, from a simple Cly∣ster of Milk and Sugar, boi∣led either with Speedwel or Cammomil-flowers, than from Clysters more richly and largely compounded of hot Things, because they by discussing Pain, encrease Wind, whereby the Pain is augmented, which is only to be appeased with Ano∣dines.
XLII. The Decoction of Pease made with Daucus Seed, Parsley-Seed, or sweet Fennel-Seed, is a Medicine not to be despised, and ma∣ny, by taking it alone, have had a perfect Cure: But as Diureticks in the Cure of this Disease are necessary to get the Gravel and Stone out of the Reins: So for prevention; and in time of Health, we must abstain from the too much use of them, lest while they pro∣voke Urine, by a constant use of them, they make o∣pen the ways and passages to the Kidneys, whereby all the crude Humors, and Re∣crements of the Blood may tend thither, and make Mat∣ter to breed the Gravel and Stone: This is the fear of some Artists, though caus∣lesly enough where neither the Meat nor Drink recei∣ved, tends by resolution to such a generation, nor a pe∣trifactive Spirit lodges in the Parts. However, Dieu∣reticks, for that they quickly run to the Reins, and carry along with them the Food crude and unconcocted, thereby loading the Parts already afflicted, though they are not the Cause of the Matter of the Stone, yet they are to be given with the more caution, lest by their violence, heaping up Matter, they the more streighten those Parts which are already too much streightned by the Body of the petrifactive Matter there lodged already. And there∣fore it is Prudence to give them a long time after Meat, or upon an empty Stomach; and if it may be done, after the Body is purged or cleansed.
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XLIII. Paracelsus com∣mends Spirit of Salt, and Spirit of Juniper; as also Spirit and Tincture of Nitre, Salt, and Antimony. Willis commends several Diure∣ticks whose Basis is a vola∣tile Salt; and several like∣wise whose Basis is an alca∣lisate Salt; some also whose Basis is an acid Salt. Sylvius says the Stone must either be dissolved, or expelled un∣dissolved. For dissolving, he proposes Spirit of Nitre, giving ten or twelve Drops of it in Decoction of Grass-Root. All Stones (says he) that I have yet found, are dissolved in acid Spirit of Nitre; whence I conceive, that none can conclude that the coagulation of Stones can proceed from an acid, but, on the contrary, from something opposite to it. The virtue of generating Stones (says he) lies in au∣stere Things, upon which account they give Glutinosi∣ty and toughness to Fluids; to which if (fixt) earthy and volatile saline Parts be join∣ed, something not unlike the Stone (he should have said by help of a petrifactive Gass or Spirit) is generated. Now this coagulated Au∣stere, is infringed by the sharp Acid of the Spirit of Nitre. And therefore when the Rudiments and begin∣nings of a Stone are laying, we must, besides volatile oily Salts, use Things that dissolve the Stone, amongst which, we deservedly ascrbe the first place to Spirit of Nitre, seeing in it Stones are so easily and so mani∣festly dissolved; and it may be given in Beer, Ale, Wine-Broth, &c. to make them a little sharp, and so to be used for some considerable time.
XLIV. To this of Syl∣vius, the learned Deckers makes something of answer: The Spirit of Nitre (saith he) being put upon the Stone poudered, and set upon a little Fire dissolves it: First it turns it into a tough, and then into a watery Matter; but the Mischef is, the Con∣sequence in outward and inward means is not the same; or at least the Spirit of Nitre does not answer
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Expectation. And Fr. Hof-man says, you should rather give Things which confist of an abstersive Virtue, from a volatile Alcalie and Acid, that by their gentle sharp∣ness, do incide and cleanse the filth of the urinary Pas∣sages, as also by their sweet fragrancy affecting of the Reins, do hinder the faecu∣lency of the Ferment, and so prevent all occasion of the Stone.
XLV. Diureticks are of two kinds; the one Aperi∣tive, the other Incisive: Ape∣ritive draw the Matter to the Kidnies; and therefore if these be affected, are ve∣ry suspicious, because we draw the Matter to the part affected: But Incisives carry not the Matter to the Kid∣nies, but only by Inciding, Subtilize; and so the Mat∣ter being made subtil, passes the Reins. Hence it is (and I ever use it with success) that if in the begin∣ning I give Spirit of Vitriol to break the Stone, or cut the gross Humor, I quickly see a happy Issue. And the Spirit of Vitriol, though it be Diuretick, yet it only incides; upon which Subti∣lilation, while the Matter passes out, the Urine appears more copious, and is truly a Diuretick by accident; not that it carries ought to the Reins, but because the Mat∣ter, when it has no hinde∣rance, finds an easie passage. And that is attempted in vain, after the third or fourth day, which may be done the first; without which, the Pain is prolonged three or four Days, to the great damage of the Patient; for then we must stay for uni∣versal Evacuation, which in this case is not necessary in the beginning, but may ve∣ry well be done, when the Pain is over. Panarolus, Pent. Cap. 3. Obs. 41.
XLVI. Riverius advises, That in the use of Medi∣cines that break and expel the Stone, they ought not to be used once or twice only, but oftner, 'till the obstruoted Passages be open∣ed. And while they are given, the Reins and Bladder ought to be helped with Baths, Fomentations, Unctions &c.
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that they may operate the better. Liquors also that are of thin Parts, such as White and Rhenish-Wines must be given now and then, with internal Emol∣lients, and Laxatives, and Things slippery, to make the Passages easie and open, and qualifie the Acrimony of other Medicines.
XLVII. To a nephritick Per∣son vomiting Blood, Maebius durst not prescribe Things to force the Stone, lest when the Vessels are unstopt, they should open wider, and by farther vomiting of Blood, Life should be endangered: He gave therefore 〈◊〉 Hartshorn, for several days, in fresh Broth, and fomen∣ted the Part with Camomil∣flowers, &c. so his vomiting ceased, and the Stone fell into the Bladder, and after∣stuck in the neck of his Bladder. Then he gave his Anodyn-salt in Decoction of Mallows, fomented his Privities with mucilaginous Things, and anointed the Part with Oil of white Line-Tree; within six hours he voided a Stone as big as a Bean, and was restored to perfect Health.
XLVIII. Spirit of Turpen∣tine is a good Thing against the Stone; but before it be used, Lenitive Purgers should precede, at least, before it be continually and daily used. It is a great Medi∣cine, and has a dispersing Power penetrating deep, purifying the Bowels, and healing them, dissolving coagulated or hardned Tar∣tar, and expelling it by Urine: Yet in the use of Tur∣pentine it self in substance, purging before-hand is not needful, because it has in it self a cathartick Virtue, especially if mixt with Rheubarb in Pouder, as Crato, in Scholtzius Cons. 152. advises. It helps by its temperate heat, whereby it befriends the Parts destin'd to Concoction; for which Reason it is good for those that are troubled with the Stone. You may see in A∣matus Lusitanus, Cent. 1. Ob∣ser. 63. the History of a Monk, who every Morning, for several Months, swallow∣ed a piece of Turpenttne as
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big as a Nut, and so was cured both of Stone and Gout, when all other Me∣dicines would do no good.
XLIX. When the Stone is voided, though all danger is over, yet you ought for two or three days following to use Abstersives and Clean∣sers, and Healers, that the Reins may be perfectly cleansed and healed; for which purpose, nothing can be better than a Bolus of Turpentine, made after this manner: Take Turpentine one Dram and half; Rheubarb, Nutmegs, Liquorice, all in Pouder, ana half a Dram; mix and make a Bolus: After which, an Emulsion of sweet Almonds in Barley-water or Broth, or Decoction of Pease, may be profitably drank.
L. How great a Medi∣cine Turpentine is, is not easie to be declared, it being a volatile Alcaly, mixt with a small quantity of a volatile Acid, but the Alcaly very much over-powering. It purifies and sweetens the whole mass of Blood and Humors, after a most won∣derful and admirable man∣ner, and after such a way as 'tis possible no other Me∣dicine (except of the Fami∣ly of Turpentine, as all na∣tural Balsams are) upon Earth can do besides: For it momentarily enters into the whose Mass of Blood, purifies it, sweetens it, and dissolves all its Coagulums, entring into its Substance with its whole and entire Body; where, by its reso∣lutive Power, it does that which neither Spirit of Wine can do by its subtilty, nor Spirit of Nitre, Vitriol, or Sulphur can do by their Acidity, nor other volatile Salts can do by their pene∣trability; being indeed and intruth, one of the most ab∣solute Antissorbuticks, Anti∣phthisictiks, Antispasmadicks, Antiarthriticks, Antepilepticks, and Antinephriticks, yet to this day discovered to the World.
LI. So that if a Physician knows rightly how to pre∣pare and use that alone Me∣dicine, he knows a Thing which will do more than a
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whole Apothecary's shop beside it: It is a Medica∣ment which is a natural piece of Chymistry, be∣ing only a dissolution of sand, rocks, or gravelly Bo∣dies, by the mighty Power of the plastick Spirit of the Plant, (which destroys the antecedent petrifactive Spi∣rit of the Matter of which it was made, viz. Sand, Gravel, Stones, Rocks, &c.) and by a living Alembeck, to wit, the Body of the Tree, and all its Limbs, is digested, raised, exalted, and subtilized, purified and made volatile; and lastly, impre∣gnated with a mighty Spi∣rit, in direct antipathy and opposition, and vastly supe∣riour to the petrifactive Spi∣rit, as being not only able to do, but also undo that, which the said petrifactive Power can never do, or ac∣complish again.
LII. Nature has done so much already, towards the perfection of this Medicine, that little remains to be done by Art; yet something it wants, to be fitted effectu∣ally for so universal an use, as it is design'd for; and without which, it will not perfectly answer the desired End; of which we may in some other place discourse more at large: This we could not (even for Piety sake) avoid the speaking of here, considering that some thousands of times (in about twenty six, or twenty seven years Practise) we have made use of it with admi∣rable success.
LIII. If in the Stone in the Reins, the Sick pisses much Blood, and often, the case is hazardous, because two opposite Intentions oc∣cur; and it is a difficult thing to find a Remedy in Art, to perform opposite Intentions or Operations, viz. to open and stop, dissolve and bind, break and consolidate, at one and the same time: In this case, you must set aside all other Remedies, and have recourse to vitriolick Bath∣waters, or Waters running from Iron Mines, for that their Virtue is most excel∣lent, there being no safer or better Remedy to be thought of; for such Waters
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expel violently and effica∣ciously, and are therefore Lithontriptick; and yet (as being impregnated with Vitriol) they eminently stanch Blood, strengthen all the Viscera, and cool the Li∣ver, Spleen, and Reins.
LIV. But because every one has not the liberty or conveniency of going to the Wells at Tunbridge, or other Springs coming off of Iron or vitriolick Mines, we shall here shew a Way of making those Waters artificially, to perform the same Intention, which is thus done: 1. Take fair Spring-water six Quarts; Salt, Vitriol, or Cry∣stals of Mars one Dram; mix, dissolve and filter through brown Paper, so have you a Water in Virtue and Effects, like that which runs off from the natu∣ral Iron-Mines. 2. Or thus: Take Spring-water a Gallon, Sal Armoniack one Dram; Scales of Iron one Ounce; mix, and di∣gest for some days in a gentle Sand-heat, 'till the Water be∣gins to colour; then filter and keep it for use. 3. Or thus: Take Spring-water a Gallon; Spirit of Wine four Ounces; Spirit of Vitriol two Drams, or better; mix them for use. These artificial Waters may be taken from a Pint to two Quarts, or more; but by degrees, and a little warm, or made into Posset-drink, using moderate exercise, and fasting, 'till the Water is out of the Body: They purge by Urine, cleanse the Reins and Bladder, open Obstructions of the Urine, take away sharpness of the Humors, cure inward Ulcers, strengthen the Stomach, Liver, Spleen, Mesentery and Womb, are prevalent against the Dropsie, Cache∣xy, Green-sickness, and Scur∣vy, and cure the pissing of Blood.
LV. Experience has for a long time taught us, that strong Diureticks must be used with much caution, for that they many times en∣crease the Pain, force the Stone into narrow Passages, excoriate the urinary Ves∣sels, and many times cause pissing of Blood, which cause often times Faintings, Swoonings, Convulsions, E∣pilepsies, and the like. In
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this case Lenient, or Emolli∣ent Clysters are of singular use; for by their discussive property, they melt or dis∣solve the Humors, clear the urinary Passages, making way for Urine and Gravel. A certain Physician had ex∣perience of this in his own Person, who being in ex∣tream Torment, had ease by taking three Emollient Clysters in one day, the Gravel being loosned, and the thick viscous Matter joyned with it, being brought away with the Urine for se∣veral days together, that thence-forth he never fell again into any such pain.
LVI. Emollient Clysters may be made of Mallows, Althaea-Roots, Millet, and the like; but Faenugreek∣seed is inferiour to none of them. If also with the Cly∣ster Turpentine half an Ounce, opened with the Yolk of an Egg, be added, it will be so much the prevalent and efficaci∣ous. Fontanus accounted the Millet seed given to one Pound, or less, is an excellent thing, and kept it as a se∣cret. Dolaeus gives a Milk Clyster, or one of Milk and Turpentine, with the Yolk of an Egg; but he advises against Salt being put in, be∣cause it is apt to make them stay long.
LVII. Doloeus (out of Wedelius) prescribes this fol∣lowing Opiate: Take Sper∣ma Coeti, Crabs Eyes, ana one Dram, Cinnabar of Antimony one Scruple, Volatile Salt of Amber four Grains, Lauda∣num Opiatum half a Grain, (but I think one Grain, or two, to be better) Troches of Alka∣kengi, with Opium half a Scruple; mix, and make a Pouder for four Doses. In the Fit (saith he) when the pain is violent, an Emulsion, or some Opiate will be good.
LVIII. Out of the Fit (saith the same excellent Man) we must endeavour to extirpate the Coagulator, and withal, we must always have regard to the Stomach, therefore Stomatick Medi∣cines will be good: some say there is nothing better, either for the cure or pre∣vention of the Stone than this following Antinephri∣tick:
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Take Seeds of Anise, Par∣sly, Dill, Leaves of Saxifrage, ana half an Ounce, Juice of a Pike, Crabs-Eyes, Seeds of Hipps, or wild Briar, ana one Ounce; mix, and make a Pouder. Dose one Dram at a time. The following Pills are also of good use: Take Venice Turpentine dried a lit∣tle at the Fire two Drams, Spanish Juice of Liquorice, Pouder of the same, ana half a Dram; mix, and make Pills as big as Pease, which roul in Pouden of Millepedes. Dose one Dram and a half at a time Morning and Eve∣ning.
LIX. Some Physicians commend a Vomit, for pre∣vention to expel the tarta∣rous Matter before it be de∣rived either to the Reins or Bladder; some give it in the Fit, because Nature seems to shew the way by their reaching to Vomit. This I found true by Experience, in a certain Lady, a Patient of mine, who had lain Bed∣rid fifteen or sixteen Weeks of this Disease; and though many things were admini∣stred, nothing did good 'till I gave her a Vomit, which was Salt of Vitriol one Dram, which gave her six Vomits; and this I repeated for five days together, it made a great revulsion, and had so wonderful an effect, that in fourteen or twenty Days she was restored to her per∣fect Health; and though through the extremity of the pain she had Convulsion Fits, and many returns of them in a day; (so that she was given over for dead,) yet after the first Emetick Dose those Fits ceased, and her Pains wonderfully dimi∣nished; the force of the E∣metick being over, I then administred Antinephriticks and Stomaticks, such as Pow∣ers of Juniper, Salt of Amber, Ens Veneris, my Tinctura Stomachica, Syrup of Li∣mons, with some other things of like nature. And without doubt Vomits con∣duce much to the Cure, if there be a real Stone, or o∣ther obstructing Matter, for by straining much, it helps the expulsion of the Stone or Gravel, as sometimes it does to the delivery of a Woman in Travel, by the
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violent commotion of the whole Body, and compres∣sion of the Muscles of the Belly. This method I have often taken with success, and sometimes I have ex∣hibited (especially if the Sick was strong) Vinum Be∣nedictum, or my Catharti∣cum Argenteum, with good success; but I chose to give Emeticks to such as were apt and easie to Vomit, and not otherwise. Salmon.
LX. Barbet saith he has done more by Alteratives, and Narcotick Medicines, than by any others; Cly∣sters he also saith are very proper. And because in his Praxis, Lib. 3. Cap. 8. Sect. 8 he has given us an ample Catal gue of Antinephriticks, I care not greatly if I trans∣fer them hither. Roots of Rest-harrow, Eringo, Grass, Liquorice, Orrice, Parsly, (Smallage,) Drop-wort, Marsh-mallows, (Onions, Garlick, Leeks.) Leaves of Mallows, Maiden-hair, Ger∣mander, (Arsmart, Pellito∣ry, Camomil,) Ground Ivy, Lovage, Cresses, Saxifrage, Savin, Golden-Rod, Schae∣nanth, Garlick, Cloves. Flowers of Elder, Hops. Seeds of Poppy, Gromwel, the four great cold Seeds, Anise, Fennel, Carrots, (Daucus) Carraways, Barley, broad Cummin. Fruits, as Winter-Cherries, Straw-berries, Figgs, (Juniper-berries, Bay∣berries, Ivy-berries.) Woods, as Hasle-wood, Nephritick∣wood, Guaiacum, Sassafras, Cassia Lignea, Cinnamon, Pine-chips. Balsams, as Turpentine, (viz. the Lari∣cea, Venice, Cypress and Chio, Balsams of Gilead, Peru, Tolu, and Chili, Capi∣vi;) Balsam of Sulphur, simple and compound, with Oyl of Anniseeds, or Juni∣per-berries, Whey, Tooth of a Boar, Earth-worms, Tartar, and all its com∣pounded Medicines. Salts, as of Tartar, Bean-stalks, Broom, Pot-ashes, Ash of Egg-shells, of Amber, Nitre, Sal-armoniack. Baths. Crabs-Eyes. Waters distilled out of the above-said Herbs and Roots, (Mineral Waters from Iron Mines, Mineral Waters artificially made.) Spirits of Wine, of Salt, of Sulphur, Vitriol, (Nitre,)
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and of Tartar, both Acid, and sweetned with Spirit of Wine, and of Ammonia∣cum. Nephritick Tincture of Mynsicht. Syrups of Al∣thaea, of white and wild Poppies, Diacodium, Bi∣zantinus. Diuretick Oxymel of Quercetan. Oils of sweet Almonds, Anniseeds, Am∣ber, and Turpentine, (of Carraways, Dill, Fennel, Juniper-berries.) Nephritick Antidote of Quercetan. Mon∣tagnana's Electuary. Jaw∣bone of a Pike. Oyster∣shells calcined. To which we add also, our Guttae Vi∣tae, Tinctura Martis, Spiritus Universalis, Antiscorbuticus, Anticolicus, Anodynus, Ape∣riens, Cosmeticus, Potestates Baccarum Juniperi, Carvi, Crinum Humanorum, Lithon∣tripticae, Pulegii, Rosmarini, Succini, Terebinthinae, Anisi Virtutum, Elixir de Sulphure, Proprietatis cum Acido, Opi∣atum, Ciroulatum minus. Sy∣rupus Chalybeatus, Diasulphu∣us, Nephriticus. Sal 〈◊〉, Vitriolatunm Antidotus iostra, Theriaca Londinensis 〈◊〉 Laudanum Volatile no∣trum. Pilulae Lunares, Mi∣abiles nostrae, Nephriticae. Lau danum Volatile cum Aloe. Manna, Honey, Mead and Metheglin, Rhenish-wine. All these latter Compounds you may see in our Phylaxa Medicinae, Lib. 1. and 2. Sal∣mon.
LXI. In a hot Cause and Constitution, Barbet gives this: Take Roots of Al theae one Ounce, Liquorice two Drams, Mallow-Leaves, M. ij. Melon-seeds half an Ounce; boyl them in Barley∣water; in a Quart of the Co∣lature dissolve Syrup of Corn Poppies two Ounces, raw Crabs-Eyes bruised one Dram; mix them: Dose two Ounces three or four times a Day Or thus: Take Rose-water, Strawberry and Purslane-water, ana one Ounce, Prophylactick-water, Cinnamon water, ana half an Ounce, raw Crabs Eyes bruised one Scruple, Laudanum Opia∣tum two Grains, Fernelius his Syrupus de Altheae one Ounce; mix them, and let it be given by Spoonfuls.
LXII. In a cold Cause and Constitution, Take Roots of Rest harrow, white Saxifrage, ana one Ounce; Li∣quorice
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half an Ounce, Goats blood six Drams, Crabs-Eyes bruised, Nutmegs, Cinnamon, ana one Ounce, Saffron three Drams, Cloves two Drams, Strasburgh Turpentine one Pound, Spirit of Malmsey∣wine five pound: the Ingredi∣ents being cut and bruised, di∣gest fourteen days, then distil in B. M. Dose one Ouuce Fa∣sting, and twice or thrice a day besides. Barbet also saith, That Cochinele, being taken in fine Pouder in Rhenish-wine to one Scruple, is a pleasant and sweet Medicine, and of great efficacy.
LXIII. Deckers advises the following Pouder: Take Mustard-seed, Tartar Vitrio∣late, ana one Dram and a half, Crabs-Eyes, Salt of Bean∣stalks, of Broom, of Rest-har∣row, of Pidgeons Dung, ana one Dram; mix, and make a Pouder. Dose from one Scru∣ple to half a Dram in Par∣sly-water. The Tincture of the Nephritick Stone is also very good, but it is no where described; but Moebius has this preparation; Take Pouder of the Nephritick Stone, put upon it rectified Spirit of Salt, digest, and there will be a green Tincture: Dose from six Drops to twelve or twen∣ty, in Wine or proper Wa∣ter. Seeds of Violets are ve∣ry convenient, because they purge and expel the Stone, especially if they be used in an Emulsion, and is called by Schroder the Nephrocathar∣tick Emulsion; it is much commended both by Crato and Hartman, and is a good thing against suppression of Urine.
LXIV. Spiritus Acetosae Mineralis: Take Tartar Vi∣triolate one Ounce, Julep of Roses one Pound, Cinnamon∣water four Ounces; mix them. Dose two Ounces; 'tis an excellent thing: Or, Take Tartar Vitriolate one Ounce, Radish-water one Pound, Juice of Limons two Ounces, Syrup of Corn-Poppies and de Altheae, ana one Ounce, Crabs-Eyes two Drams; mix them. Dose two Ounces. Also, Spirit of Juniper-berries, affused upon Rob of Elder and Juniper, and digested, becomes of a plea∣sant red Colour, and in Taste like Malmsey-wine, and is truly a Medicine of great
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efficacy. So also a Nephri∣tick Liquor made of Nitre and Sal Gem, calcin'd and dis∣solved per deliquium, is a Nephritick of singular use.
LXV. The Urinary Lau∣danum of Michael: Take Spa∣nish Juice of Liquorice dissol∣ved in Winter-cherry-water one Ounce and a half, Camphire one Dram, Saffron four Scruples, Winter-cherries half an Ounce, Gum Tragacanth, Mastick, ana one Dram and a half, Laudanum Opiatum two Drams; mix them. It is much commended for a peculiar Quality of provoking U∣rine, opening Obstructions, and expelling the same. Michael his Nephritick Li∣quor: Take Lynx-stone, Jews-stone, Nephritick-stone, Sponge, Crystal, Crabs-Eyes, ana q. v. dissolve them in rectified Spirit of Salt, fil∣tre the Solutions, and distil to dryness; so have you at bottom a coagulated Nephritick Li∣quor.
LXVI.〈◊〉his Li∣thontriptick Pouder: Take Crabs-Eyes prepared, Goats∣blood prepared, ana one Dram and a half, Jews-stone, Ne∣phritick-stone, ana one Dram, Pikes-Eyes, Millet-seed, ana two Scruples, Crystals of Tar∣tar half a Dram, Salt of Tartar one Scruple; mix, and make a Pouder. Dose, from half a Dram to one Dram, in any appropriate Water.
LXVII. Forrestus his Decoction, which some say exceeds all other things: Take Red Tares three Ounces, Barley hull'd two Drams, Seeds of Marsh Mallows, Mallows, ana three Drams; of the four greater cold Seeds, ana one Dram, fat Figgs nine, Se∣bestens seven, Liquorice scra∣ped six Drams, fair Water one Pound and a half; boil 'till half be consumed, then strain for an Apozem. These Pills also are esteemed. Take Pouder of Millepedes, Crabs-Eyes, Jews-stone, ana one Dram, Turpentine two Drams; mix, and make Pills. Dose from half a Dram to one Dram every Morning Fa∣sting. Deckers his Apozem is yet better. Take Spring∣water three Pound, red Vetches, hull'd Barley, ana two Drams, Liquorice bruised, Juniper∣berries
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bruised, ana one Ounce, Seeds of Daucus, Violets, white Poppies, Nettles, Mal∣lows, ana half an Ounce, fat Figgs nine, Sebestens seven; boil to a Quart; strain, and dissolve therein Syrups of Corn Poppies, of the five opening Roots, of Diacnicu, ana one Ounce and a half, Spirit of Sal Armoniack one Dram; mix them. Dose six Oun∣ces, twice or thrice a Day, dropping into it at taking, 2 or three Drops of the Juni∣perated Balsam of Sulphur.
LXVIII. The same Dec∣kers commends this Mix∣ture: Take Parsly-water two Ounces, Fennel, and Trea∣cle-water, ana one Ounce, Spirit of Vinegar half an Ounce, Crabs-Eyes one Dram, Oyl of Juniper-berries six Drops, Spirit of Nitre one Scruple, Laudanum Opiatum two Grains, Syrup of the five Roots (or rather Syrup of Corn Poppies,) one Ounce; mix them. If the same be great, this Emulsion may be given. Take Hull'd Barley (boil'd 'till it cracks) two Ounces, sweet Almonds blancht, Violet-seeds ana half an Ounce, white Poppy-seeds one Ounce; with a sufficient quantity of Barley-water make an Emulsion; to twenty four Ounces of which add Diaco∣dium, Syrup of Corn Poppies, ana one Ounce; mix them. He also commends to all the Spirit of Sal Armoniack, given in Rhenish-wine, or some Diuretick Spirit or Wa∣ter, as a Specifick Medicine, not only to prevent, but to cure the Stone, (if brittle, or easie to be broken,) Uni∣versals being given before∣hand.
LXIX. Junken, Medicus Pars 2. Sect. 1. Cap. 18. prescribes this: Take Straw∣berries fresh gathered a Gallon, Winter-cherries half a Pound, Horse-Radish Roots scraped two Pound, Daucus-seeds half a Pound, Juice of Birch, or Birch-wine twenty four Pound; mix, and distil in B. M. Dose frome one Ounce to three with Syrup de Althaea half an Ounce, sweet Spirit of Nitre ten or twelve Drops. Or thus: Take ripe Straw∣berries four Pound, (Winter∣cherries two Pound,) Malaga∣wine two Pound, Juniper-water,
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of Parsly-roots, ana two Pound, Ground-Ivy, white Saxifrage-roots, ana one Ounce, Peach-kernels two Ounces; digest in a Vessel close stopt for a Month, then di∣stil, Dose from a Spoonful to four in the Morning Fa∣sting; it is said both to pre∣serve from, and cure the Stone. Again; Take Crabs-Eyes, Sperma Coeti, ana half a Scruple, Volatile Salt of Amber six Grains; mix for a Dose, and to be often re∣peated. Or thus: Take Wild - Bryar- Seeds half an Ounce, Crabs Eyes, pure Ni∣tre, ana one Ounce; mix them. Dose one Dram. Or thus: Take Crabs Eyes one Scruple, Volatile Salt of Amber six Grains, Laudanum Opiatum one Grain, or two; mix them for a Dose. Again; Take Malaga-Wine one Quart, O∣pium in pouder, Salt of Tartar, ana two Ounces; mix, di∣gest a Week, or longer, filter, and keep it for use. Dose one Spoonful. This has been used with good success. Take Cypress Turpentine one Ounce, Balsam of Peru one Dram, Pouder of Florentine, Orrice-Roots, Crabs Eyes, ana two Drams, Extract of Li∣quorice one Dram, Volatile Salt of Amber half a Dram; mix, and make Pills. Dose from half a Dram to a Scru∣ple.
LXX. Syrup made of Juice of Pellitory of the Wall, with Honey, is a Specifick in this Disease, it opens all the Passages, provokes Urine, and that without any strain∣ing of the parts or pain, and expels Sand, Gravel, or o∣ther Matter which obstructs the Passages: Take of this Syrup four spoonfuls, White, or Rhenish-wine, a quarter of a Pint; mix for a Dose, to be given Morning and Eve∣ning.
LXXI. Where the Di∣sease is extream, and the Sick has not made Water for many days, this following Liquor may be given. Take Rhenish-wine, Malaga-wine, ana one Pound and a half, Onions and Garlick bruised, ana twenty, Horse-radish-roots bruised four Ounces, Juniper∣berries bruised two Ounces,
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Salt of Potashes half an Ounce; mix, digest four or five days, then decant the clear. Dose three or four Spoonfuls se∣veral times a day.
CHAP. XX. Of the STONE in the BLADDER.
I. BEfore we come abso∣lutely to the mat∣ter in hand, it is necessary to discuss the Point, VVhe∣ther the Stone in the Blad∣der can be broken by Me∣dicines, or not? That it may be broken many Phy∣sicians do affirm, and bring in proof thereof their Ex∣periences: The reason they render for it is, That Medi∣cines may do it, acting by their tenuity, acidity, aspe∣rity, and their diuretick force: Or, that there is a dissolving Salt, as well as a coagulating One, which Vir∣tues are not to be denied to Herbs, Plants, Metals, Stones, and minerals. AEtius, Lib. 2. tells us how Philagarius cured the Stone in the Blad∣der, with Goats-blood and a Hedge-Sparrow mixt together. Laurembergius cured one of a great Stone by the use of Millepedes. A Jesuite at Rome cured a Printer's Son of the Stone with Millepedes rightly prepared. Turrianus in Ia∣tro, Lib. 4. Pag. 262: saith, He broke a Stone, which was design'd to be cut, by giving a little Pouder of Crystial to drink, or the dis∣soluble substance thereof, viz Calcin'd in a Potter's For∣nace at least nine times, and quenched in Nettle-water, to be reduced to a Calx, then put into a Cellar to melt per deliquium. Rhasis, Lib. 9. saith, He cured a Stone in the Bladder of long standing with his Pills. Horatius Au∣genius, and his Father, with some others, cured several
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with the same Medicine. Johannes Prevotius saith, the Stone in the Bladder is bro∣ken by a Plaster of white Onions boiled, and applied to the bottom of the Belly. Hippocrates, Galen, Avicenna, Dioscorides, and others are of the same Opinion. And the Author of this Work knew one who was appoin∣ted to be cut of the Stone, by taking Diureticks, was perfectly cured, of which Horse Raddish was chief, was perfectly cured; so that for more than twenty five years since, he has not been trou∣bled with it. And it is pos∣sible that a thousand more of these Examples may be urged.
II. To all these Things we answer, 1. That all these Examples, and thousands more of the like, can be no Rule to conclude the thing; because all the same Things have been used with all care and circumspection to o∣thers, where the success has not been answerable. 2. That it is probable that the Stones dissolv'd by the afore∣said Medicaments, and such other like, might be only sandy, gritty Concretions, friable, and easily broken; whereas we say, had the Stone been great, and hard like a Flint, the Event would not have succeeded. 3. We can bring also the Opinion & Experience of many great Physicians to the contrary: Hartman is of Opinion the Stone in the Bladder, if it be confirmed, and already come to some magnitude, is scarcely cured by any o∣ther way than by cutting. Barbet saith a crumbling Stone is seldom, a hard Stone can never be wasted away, or cured by Medi∣cines. Guarinonius saith, that scarce ever any one saw the Stone broken by Medicines. I could name multitudes of others of this Opinion; but these may suffice. And truly daily Experience, to our Grief, and the wretched∣ness of miserable Patients, are as demonstrable and ir∣refutable Arguments of the Impossibility of Cure by Medicines without cutting: Though Wincleras, in Misc. curios. An. 76. Obser. 102. saith, he broke the Stone in the
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Bladder of a Boy 12 old, and brought it away peace-meal by this Medicine: Take pur∣ple Violet=Seed half an Ounce; Waters of Strawberries, Rest∣barrow, Winter=Cherries, ana q. s. make an Emulsion, to which add Goats Blood two pound; Hog=Lice prepared one Dram; Species Lithontriptice half a Dram; Spirit of Tur∣pentine one Scruple; mix them: Dose two spoonfulfs often given, which made it come away in pieces: Probably this might be such a soft crumbling Stone as Barbet speaks of. I have made trial two or three several times, and the Experiment succee∣ded not; possibly the Stones might be of a flinty Sub∣stance, and therefore the Experiment not to be despi∣sed. The last I tried it up∣on without success, was cut of the Stone; which being extracted, weighed three Ounces, and some odd Grains, and was of a hard and marble=like substance.
III. Moreover, when it is to be considered, that the distance of Place is far, and the ways by which the Me∣dicines pass many: and that if they be strong, they carry large quantities of Matter from the whole Body to the Bladder, and do more hurt by their acrimony and te∣nuity, in scowring off the Lenter, Mucus, or slimy Mat∣ter, which usually sticks to the Stone, and serves it for a Bed; whereby the Stone is made sharper and harder, and thereby raises more in∣tense pains than before: But if they be weak, they lose their Virtue before they come at the urinary Passages and Bladder, whereby they do little or no good at all. I say, all these things being conside∣red, they still confirm me in my Opinion, That if a Stone be large, and of a flin∣ty or Marble-like hardness, or substance, there is no Cure for the same by Medicines, but by the Hand only of the Operator.
IV. Sometimes also we are deceived, and think there is a Stone, when indeed there is none; as is recorded concerning a Noble-Man, who after he had been tor∣mented
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with pain and diffi∣culty in making Water, the Physicians and Chyrurgions doubted whether there was a Stone, or no; having used Medicines to no purpose, he was cut for the Stone, as is usual, and was eased of his pain; yet they found no Stone, but a fungous Flesh in the neck of the Bladder, which by degrees was con∣sumed by convenient Me∣dicines. A like Example to this, I can relate of a Patient of mine, viz. Mr. S — not long since one of the Shreiffs of the City of London; who having been for some Months troubled with Pain and Obstruction of Urine, with most other symptoms of the Stone, it was belie∣ved not only by my self, but by some others, to be the Stone: He also for a long time pissed Blood, and made bloody Urine, which some∣times I helpt him of, though it often returned again. He was a strong, lusty, and well-look'd Man, and for all that could be seen, might have lived many years. Be∣ing at his Country-House, at T —, he was afresh taken ill, (as himself, and we all thought, with the Stone:) He immediately came home for London, and sent for me as soon as ever I came into his Company, I saw Death in his face; he took me by the hand, held me, engaged my Company for that day, or 'till night; and withal (as one sensible his End was near) told me, he knew he had not long to be here, and therefore pray'd me to stay with him as long as he li∣ved: I could not deny the Request of so worthy and good a Man; however, af∣ter four or five hours stay with him, he dismist me; and prayed me. I would come to him the next day, and sit with him; which I did five or six hours: He pray'd me I would not leave him, for that it was the last trouble he should put me to; yet being late, dismist me again of his own accord, en∣gaging my Company again. Going to see him the next day, he was insensible, and knew me not, lying, as we supposed by his great groa∣ning in dreadful pain, and under the Agony of Death;
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by the force of which Paro∣xysm, he surrendred his vi∣tal Breath. He was imme∣diately opened by — An excellent Chy∣rurgion of this City, nothing was found amiss in his whole Body, save the Lungs on his lest side grew to his Ribs; all the Viscera were sound and firm; nor was there any Stone in either Reins or Bladder: At last opening the Bladder, we found a Fungus or Polypus of Flesh, growing to the bottom of the Blad∣der, and hanging down to the Neck, being as near as I could guess about six In∣ches long, and an Inch and half Diameter, which gave a total suppression of Urine at time of Death: It was this Polypus or Fungus which bled, and almost continually made him make bloody U∣rine, by which at length he was something emaciated; and withal, it had begun, or was in part mortified, where∣upon Death ensued. I re∣late this to shew how easie it is for the best and wisest Men (for there was several skilful; learned, and worthy Persons, in Consultation a∣bout this Gentleman,) to be deceived; and how easie it is for us (notwithstanding all our Knowledge, Skill, and Experience) to err and be mistaken; and when we think we do for the better, even then, to do for the worse? Though I must con∣clude concerning this Per∣son, That if we had truly known what his malady had been, it had been absolute∣ly impossible for the most skilful Artist, or wisest Phy∣sician. to have cured him, or saved his Life.
V. Some are against the using of Lapis Spongiae Lyn∣cis, calcin'd Egg-shells, and such-like, because 'tis thought they may hurt the interme∣diate Parts: But this is not so; for as Sennertus urges, their Efficacy does much de∣pend upon their saline Spi∣rits which get into the Stone, and dissolve it into Atoms, just as Metals and Minerals are dissolved in Aqua-fortis; and Coral, Pearl, and the like, in Vine∣gar: For which Reason, the use of such Medicines are not to be neglected,
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VI. Universals having been premised, we must come to the use of Diureticks, what∣soever some Physicians have said to the contrary; and such Things are to be used which may be able to cleanse and open the Reins, but to extend their force to the Bladder also, that so (if the Stone is too big to be avoi∣ded of its own accord the natural way) it may be di∣rected to the neck of the Bladder, and so be either forced out, or taken out by the help of Instruments, and the Hand of a skilful Artist. 'Tis true, that some Physi∣ans (as Avicenna for one) forbid the use of Diureticks, by reason they take away the skinny Coat from off the Stone, thereby causing more vehement pain; yet if we respect the Cure, viz. of expelling a Stone which is but small, (and possibly may come forth of its own ac∣cord, by the help of Diu∣reticks, through the na∣tural passage,) Diure∣ticks must be used, and those which are of the strongest kind also; not only to pre∣vent its future growth, but in order to the expelling of it through the neck of the Bladder and Urethra.
VII. Horatius Augenius commends this; as an excel∣lent thing for this purpose, even to break the Stone: Take Millepedes prepared one ounce; common Spirit of Wine four Ounces; Red Chick-Pease-Broth five Pound; mix them for eight Doses: One or two of which, as you see need requires, may be taken in a day. But the Potestates, or Powers, made of them, as we have taught in the ma∣king the Cantharides (in Lib. 1. Cap.〈◊〉Sect. 1. of our Phylaxa Medicinae) will be much more effectual to the same purpose; and may be given from ten, to twenty or thirty Drops, in a Glass of Ale, Mead, or Wine. You may also give the Potestates Lithontripticae, in the place quoted for the same intenti∣on, and in the same Dose and manner; they are a Me∣dicine not enough to be va∣lued for this Disease: For these Powers being of thin, pricking, and volatile Parts,
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they open Obstructions, and resolve all tartarous Matter, which breeds the Stone and Gravel, but also dissolves a soft and porus Stone if bred, and then brings it a∣way.
VIII. Goats Blood is said to be a Specifick against the Stone, being taken in sub∣stance, dried, and in pouder, from half a Dram to a whole Dram, in White or Rhenish-Wine, or in our Syrupus Nephriticus. There is something more than or∣dinary in it, as to this mat∣ter, being generated of a food taken from stony, rocky Mountains, and Herbs proper against this Disease: Besides, it absorbs the acid Juice, and encounters the petrefactive Agent in its Root: But it will be much more powerful if you prepare it with our Spiritus Universalis, which will in eight or twelve hours time resolve it, and extract its Essence; this you may give to half a Dram: But if by reason of the unpleasant∣ness thereof the Sick cannot take it, affuse upon this Essence the best rectified Spirit of Wine, so much as may over-top it about four Inohes; and this will extract all the Tincture of Blood, leaving the Spirit behind, which may serve a∣gain for the like occasion. Or thus: Take rectified Spirit of Nitre eight Ounces; put it into a large, well-glazed Ear∣then vessel, or into a large Glass Vesica; put into it Gradatim, Goats Blood dried eight Ounces; so will it dissolve; digest twenty four hours, and you will have a glorious red Essence: Put to it twenty four Ounces of the best rectified Spi∣rit of Wine, by degrees; mix well, digest a Week, then filter, and keep it for Use close stopt. It is a volatile Acid, joined with a volatile Alcalie, and such are the Spirit of Wine, and Essence of the Blood; Dose from ten, to twenty, or thirty, or forty Drops, in any convenient Liquor. It opens all man∣ner of Obstructions in any part of the Body, provokes Urine powerfully, and is an admirable good thing against the Disury and Ischury, viz. where the Water comes scal∣ding, and by drops, or where it is totally supprest.
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IX. I have found much good in this following, for bringing away Sand, Gravel, or any mucous Matter ob∣structing the Urine: Take Strasburg Turpentine two Oun∣ces; Oleum Petroleum one Ounce; Oleum Anisii, Bacca∣rum Juniperi, ana half an Ounce; Millepedes prepared, Earth-worms prepared, pure Salt of Tartar, volatile Sal-Ar∣moniack ana three Drams; mix them: Dose from six Drops to twelve, or more; in a Glass of Ale, Wine, or Mead. Sometimes I prepared it thus: Take Strasburg Tur∣pentine two Ounces; Oleum Petroleum one Ounce; Oil of Limons, Caraways, sweet Fen nel-seed, ana half an Ounce; Crabs Eyes, Goats Blood pre∣pared, volatile Sal-Armoniack, volatile Salt of Amber, ana three Drams; strong Tincture of Thebian Opium, made with the best rectified Spirit of Wine, an ounce and half; mix them; Dose from ten Drops, to twenty, thirty, or more, according to age and strength in any proper Ve∣hicle.
X. This is a thing I have often experienced with good success: Take of our Spiritus Universalis two Pound; brui sed Onions, eight Ounces; Parsley bruised four Ounces; digest twenty four hours, strain out by pressing, then pass it through a Filter; Dose from half a spoonful, to a spoon∣ful, or more, in a Glass of Ale, Mead, Wine, or Par∣sley, or Arsmart-water. Or thus: Take common Spirit of Wine a Quart; bruised Oni∣ons, Aniseeds, Parsley roots, ana six Ounces; mix, digest three days; strain, filter, and keep it for Use: Dose three or four spoonsuls in any fit Ve∣hicle.
XI. Laurenbergius, Riveri∣us, and others, mightily commend this, as a thing almost infallible: Take pure Salt of Tartar one Ounce; Parsley-water a Quart; mix, dissolve, and filter it two or three times through brown Pa∣per, that it may become clear; then put into it the fresh out∣ward Rind of Orange peels, so much as to colour it of a Citron∣colour, (viz. about two Ounces;)
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after three days, decant the clear, and keep it for Use: The Dose is a spoonfull, or more, in half a Pint of White or Rhenish-Wine, or Wine in which Mustard∣seed, or Horse-Radish-root has been infused.
XII. This is commended by some for to expel the Stone in the Bladder: Take Millepedes prepared, Bedugar, or Sponge of the Briar bush, seeds of purple Violets, ana one Ounce; Species Lithontripticae two Drams; mix them, make a Pouder; Dose two Drams, in ten Ounces of a Diure∣tick Decoction, mixt with two Drams of Spirit of Ju∣niper. It was given at five in the Morning for some time; and a little after, a great quantity of reddish Urine came away, with flakes like Scales of Fishes, which was the Coat or Crust loosned from a larger Stone; and by the continual use thereof, the Sick was freed from his Disease.
XIII. This has been ap∣proved of: Take a Hare with young, calcine it to Ashes; these Ashes mix with an equal quan∣tity of Sugar: Dose two Drams in any convenient Vehicle, as Syrupus Nephriti∣cus, mixt with a Glass of White or Rhenish-Wine: But Arnoldus de Villa nova took a Hare, and fill'd the Bolly with the skin, Saxafrage, Mil∣let, Lapis Lyncis, Lapis Ju∣daicus, Lapis Spongiae, Cink∣foil, and golden Rod, and then calcin'd it; of which he gave a spoonful in a Glass of Wine every day; it broke (says he) and forced away the Stone in the Reins and Bladder.
XIV. I have often given this following Medicine with incredible success: Take Strasburg Turpentine two Oun∣ces; Hercules noster half an Ounce; Bezoar Minerale, Crabs Eyes, Millepedes prepared, ana q. s. mix, and make Pills: Dose two Drams twice a day, drinking after it the following mixture: Take Rbenish-Wine eight Ounces; Syrupus Nephriticus an Ounce; Potestates Litbontripticae fifteen Drops, mix for a Draught. This I have also proved with good Success: Take Balsam
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of Peru half a Dram; Oils of Nard and Mastich, ana ten Drops; Oil of Juniper six Drops; Lapis Judaicus prepa∣red, Crabs Eyes fifteen Grains: mix, and give it in White or Rhenish-Wine, or a Decoction of Millet.
XV. If by these, or some of the Medicines mentioned in the former Chapter, the Sick receives no benefit, you must come to manual ope∣ration; how that is to be performed, whether by the Apparatus minor or major, we have taught in our Synopsis Medicinae, Lib. 3. Cap. 16. Sect. 7. & 8. to which we shall refer you. But there is another way of taking out the Stone, which is thus: The Artist puts his Finger up the Anus, and moves the Stone to the fore-part of the Belly, and then by a hole cut in the Mus∣culus Rectus, according to the Duct of the Fibres, above the Os Pubis, he takes out the Stone by the help of the Lapi∣dillium, or a pair of Forceps. The Operation being per∣formed this way, a dripping of the Urine need never be feared, and besides, a larger space is allowed to take out the Stone in. However, this Operations is not without its danger, besides the trouble; for if the Lips of the Wound made in the Bladder, be not united to the Muscles of the Abdomen,, an Exulcera∣tion of the Bladder follows; which both makes much pain, and creates an Ulcer more incurable than the Stone it self. Roussetus com∣mends cutting in the Groin, especially for Children; and is approved by Hildanus, in larger Stones, which cannot be brought to the Perinaeum, it being there taken out with less pain and danger of an Hemorrhage. The hea∣ling of the Bladder is not extraordinary, because it has fleshy Fibres; by the help whereof, and the innate heat, the Wound is the more easily cured.
XVI. Some inject by a Catheter into the Bladder, thinking thereby to break the Stone, for that the Me∣dicines are not altered in their passage, nor lose any thing of their Virtue, as those do which are given by
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the mouth, but reach the Stone immediately. I have injected Opiates with good success for giving ease. If the Liquors be sharp, they ought to be such, that brea∣king the Stone, they may not hurt the Bladder; as Waters made of the Ashes of Scor∣pions, Parsley-roots, Knee∣holm, Crabs Eyes, Pellitory of the Wall, Pigeons dung, &c. Baverius injects Petro∣leum in which Lapis Lyncis has been boiled and strained forth, embrocating at the same time with a Decoction of Mallows. He says it wonderfully breaks the Stone in the Bladder. Or you may inject with this: Take a small Lixivium of Pot-Ashes one Pound; crude Opium two Drams; mix, di∣gest twenty four hours; then strain out the Liquor for use.
CHAP. XXI. Precipiolum: The Universal Medicine of PARACELSUS.
WHat we have aenig∣matically delivered in our Doron Medicum, Lib. 1. Cap. 27. concerning the uni∣versal Medicine of Paracelsus, by reason of its exceeding usefulness to the World, we shall in this place unfold; and what we before delive∣red in obscure terms, we shall here explicate with all the sincerity imaginable.
I. Take of the best Quicklilber, which sepa∣rate from its Minera: The best is brought from Hun∣garia, and is very fine and pure: In one pound you will not have above two, three, or four Ounces of the Minera at most.
II. This Quicksilber taken from its own Mine∣ra, (being first Poudred) you shall put into a Glass Retort, with a Receiver; then you shall squeeze the Quiklilber through Lea∣ther. If you cannot get this Hungarian Mineral Quicklilber, take Spanish which is the next best, and
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squeeze it through Leather several times: If you cannot get Spanish Quicksilver, take the purest and best you can get, whose Goodness you may try, by evapora∣ting a little of it away in a silver-spoon; if it flys away, leaving a yellow or white Spot at bottom, it will serve; but if it leaves a black or green Spot, it is naught for this Work.
III. Take this Quicksil∣ver, (which is for our pur∣pose,) wash it ten or twelve times with Salt or Vine∣gar, and then squeeze it as many times through Lea∣ther, that it may be pure and clear, and be freed from all mixture of foulness: The Hungarian and Spa∣nish, Quicksilver, are pure of themselves, and need not be washed.
IV. First you are to se∣parate the Mercurium Coagulation, from the Mercury Vive, with∣out any Corrosive; and that the said Mercury Vi∣ve shall be alive still, and as clear as a Venice Look∣ing=Glass; which Mer∣cury coagulate, Paracelsus calls Praecipiolum; and saith, that it must be separated dead from its own Mine∣ra, and that the Mercury Vive shall be still alive, after that the Praecipiolum is separated from it; and that the Corpus Mercurii Vivi is the Precipioli Minera; and that the Electum Minerale Immaturum, is the Mercurii vivi Mi∣nera.
V. Paracelsus saith, that when the Argent Vive shall come to its loca desti∣nata, that the Argentum Vivum shall leave its Prae∣cipiolum behind it, in form of a coagulated Mercury; and that the Argent Vive will go away alive, and re∣main a Mercurius Vivus. The loca destinata, where the Mercury Vive shall leave its Semen or Praecipiolum is Gold and Silver. Gold is the best place, by reason of its fixation and purity; and after Gold, is Silver. In this Praecipiolum lieth hidden the whole Art of Chymistry: If a Chymist knows not how to make or separate this Praecipiolum from its Mer∣curius
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Vivus, he will fail of the whole Art.
VI. This Praecipiolum is the Matter whereof is made the Philosophers Mercury; that is, when it is reduced into its first Matter, which is into a most clear Water, transparent as Crystal; it is then slippe∣ry, and will eat and drink its own Blood, and multi∣ply it self with it per Infinitum. And this Water will bring all the Metals, as Gold and Silver, into their first Mat∣ter Being thus prepared Philosophically, (without any thing of a Corrosive) it cures Hydropem, Podagram, Morbum Venereum, and many other Diseases.
VII. The Philosophers call this Argent Vive their Wine; and the Praecipiolum, its Tartar; both make the Philosophers Spiritum Vini Philosophicum, which Para∣celsus calls now and then Astrum Mercurii, and Spiri∣tum Mercurii, his Sal Armo∣niacum, his Sal Minerale, his Balneum Mariae, his Horse Dung, his Fire, with an hun∣dred other Names to de∣ceive the Vulgar.
VIII. The process of the Praecipiolum: Take Argent Vive well purified ten parts; of our Gold, or our Silver one part, (not the common Gold or Silver which the Vulgar use, but ours, viz. Gold well refined through Antimony, or Sil∣ver refined with Lead) made into fine Leaves; make an Amalgama of both in a warm Glass-Mor∣tar, mixing them well; then put this Amalgama into a Retort, (as hereafter shall be directed,) and put it on an earthen Capel, or an earthen Pan, with one part clear Sand, and as much sifted Ashes; and co∣ver it with another earthen Pan, and put to it a little Receiver, without luting of it; and then make a fire in your Furnace, and give in∣different heat, distilling the Mercury from our Gold or Silver with an equal fire: Now and then take the Pan from it; and when you see the Mercury is distilled from the Gold or Silver, cover it again, and let the Fire go out: The next morning take the Re∣tort and Receiver, and if any
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part hang in the neck of the Retort (as some will,) you shall wipe it off with a Fea∣ther, to the other Mercury, which is in the Receiver. If you will, you may now and then hold a glowing Cole to the neck of the Re∣tort, that the Mercury may run to the other which is in the Retort. When you have separated the Mercury, then scrape your Gold, (which will lie at the bottom of the Retort) with a crooked Iron, and take it out, and put it into a Glass Mortar, pouder it small, and mix or mingle it with, i. e. Amal∣gamate it with your Mer∣cury again, by degrees, or by little and little; and put this Amalgama again into the Retort, so shall you find a pouder, that will not go into the Mercury, do not cast it away, but put it with the Amalgama into the Re∣tort, (or else you will lose your Praecipiolum,) and di∣stil it again as before, now and then taking the Pan from it, to see if the Mer∣cury be almost all gone over; and if it be, let the fire go out, and cover with the earthen Pan again, and let it stand till the next mor∣ning, and then take the Retort and Recipient again, from the Furnace, or out of the Sand, and and wipe your Mercury again with a Feather out of the neck of the Retort to the other Mer∣cury, which is in the Re∣cipient, scraping also again, with your crooked Iron, your Gold out of your Re∣tort. This done,
IX. Put it again into a Glass Mortar, (where ob∣serve, you shall distil so, that the Mercury Vibe may go from the Gold, which remains at the bottom of the Retort, and that no Mercury may remain with your said Gold,) and pou∣der again very fine, and amalgamate again your Mercury with your Gold, and by little and little, as is before-mentioned, you will find that the Gold and Mercury will not so well mix together, as they did at first and second time: Then take it and put it a∣gain into the Retort, distil∣ling as afore (not casting any Pouder away, which
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you may think to be faeces, for then you will lose your Praecipiolum:) Take your Glass out of the Furnace, or out of the said Capell, scrape your Gold with your croo∣ked Iron out of your Re∣tort, and you will find that your Gold is much increa∣sed, if you weigh it: The reason is, the Gold is the Magnet which hath attra∣cted the Praecipiolum; or, the Gold is the Cask where∣in the Philosophers Wine hath let fall its Tartar, which Paracelsus calls Praecipiolum.
X. To separate the Prae∣cipiolum from the Gold. Take the Gold which you have scraped out of the Re∣tort, and pouder it very small in your Glass Mortar, with which mingle your Mercury by degrees, or by little and little, (your Mer∣cury will hardly mix with your Gold; the reason is, the Gold is full of the Prae∣cipiolum, and then it is time to separate the Praecipiolum from the Gold and Mer∣cury, which is a Womans work; when her Cloths are foul, she washes them from their foulness: The same way you must cleanse or se∣parate the Praecipiolum from the Gold and Mercury,) as followeth.
XI. When you have the sign that your Mercury will hardly amalgamate, or mix with your Gold; or that the Gold will not en∣ter into the Mercury; then pour on it the fairest Water, (distilled Water is best) three Fingers breadth above the Sol, or Luna, and Mer∣cury, which wash together in the Mortar with a Pestel very well, till the Water is blewish black; then it is a sign that the Gold lets fall its Tartar, or Praecipiolum into the Water. Pour off this Water into a Glass; but be careful that not any of the Mercury goes off with it; (for this Mercury will no more mix with common fair Water, than Oil and Water will mix.) Put more fresh Water upon your Gold and Mercury, and wash it again, 'till the Water is blew again; pour it off as aforesaid: Thus continue washing 'till your Water re∣mains white: Put this last Water to the other Waters
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in the Glass, and cover the Glass very close, that not any foulness may fall into the Glass.
XII. The Praecipiolum be∣ing thus washed away, the Mercury will again amal∣gamate with the Gold, as Oil will dissolve Wax. Take the Amalgama, dry it up∣on warm Ashes very softly with a Sponge, or on Pa∣per, and by a little heat, that the Amalgama may be dry, which put again in∣to the Retort, and distil it as aforesaid, (by Sect. 8. & 9.) so long 'till the Gold will hardly Amalgamate with the Mercury; then separate the Praecipiolum, as aforesaid, (by Sect. 10. & 11.)
XIII. Now observe, I gave you a charge, that you should keep your Glass close, wherein you put your blew∣est Water, which will be clear, and a Pouder at bot∣tom, which is some of the Praecipiolum. The clear Wa∣ter pour off (without di∣sturbing it) as soon as you can into another Glass: Now when you see that your Gold will hardly mit with your Mercury, or not without great trouble, pour the same Water which you poured off from the Praeci∣piolum upon your Amalga∣ma, and wash it again, 'till the Water is blewish as a∣foresaid, which pour off, and continue so doing 'till the Water is colourless, (by Sect. 11.)
XIV. Then take the A∣malgama again, and dry it, and repeat the same Work again (by Sect. 12.) 'till you have the sign; which wash again with the aforesaid Wa∣ter, (by Sect. 13.) and you will find that your Praecipi∣olum will 〈◊〉 daily: This distillation and wash∣ing you shall continue, 'till the Mercury is freed from the Mercurium coagula∣tum, or Praecipiolum.
XV. Observe that as the Water grows less, you add to it (as need requires) fresh Water. Now the sign when the Mercury has lost all its Sperm, or its Tartar, or Coagulum, or Praecipiolum, is, That that Mercury will Eternally Amalgamate with the Gold, so that they will always mix well toge∣ther:
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And if you should a thousand times Amalga∣mate that Gold and Mer∣cury, and as often distil the one from the other, yet they will still Amalgamate again, or mix. And if you should wash them a thou∣sand times with fresh Wa∣ter, the Water will be clear, and not blewish. As long as any Salt or Praecipiolum is in the Mercury, you cannot distil two, three, or four times the Mercury from the Sol, but it will be dif∣ficult to Amalgamate or mit the one with the other; and when you will have it to mix, you must wash it, and then it will Amalga∣mate well again. But when that the Salt, or Praecipiolum is all separated from the Mercury, it will Amalga∣mate or mit after a thou∣sand distillations, as afore∣said: And if it be wash'd a thousand times, the Water will always be clear.
XVI. To prepare the Prae∣cipiolum to a Medicine. Pour the clear Waters from the Pouder which lies at the bot∣tom in the Glass, that no Water may be left on the Pouder; put the Glass on a little warm Ashes, that the Pouder may dry, which will look blewish Yellow: Put this Pouder into a little Cucurbit Glass, or Bolt∣head, and distil off from it the Water of Eggs, five or six times, or so long 'till the Pouder becomes Red, and distil off from it five or six times Spirit of Wine, so is it fitted for Medicine. Dos∣two, or almost three Grains.
XVII. To make the Water of Eggs. Take a good quan∣tity of Eggs, boyl them very hard, take the Whites and cut them very small, and distil them in an Alembick per Cineres, very softly, 'till you have got all the Water from the Whites; then take the Egg-shells, calcine them, put them into a Retort, put upon them the former (that is their own) Water, and distil per Arenam, with a strong Fire; put this Water upon Ashes again, and di∣stil it again: Thus continue it five or six times; so the Water will be fitted for the Praecipiolum.
XVIII. The Philosophers
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Key, which is the Sal Prae cipioli, or Salt of the Mer∣cury coagulate. You may remember that I gave you Instruction, that you should pour off the clear VVater from the Praecipiolum, and you should make dry the Praecipiolum, and bring it in∣to a Medicinal red Pouder: Or, you should bring it in∣to its first Matter, which shall bring all Mettals, principal∣ly its own Body into its first Matter, which cannot be done without the Sal Prae∣cipioli; which is hidden in the VVater you pour off from the Praecipiolum. That same VVater filtre through brown Paper, and set the VVater to evaporate in a round Glass, very softly in Ashes. VVhen the VVater is evaporated away, you will find at the bottom of the Glass a yellow whitish Salt, which is Sal Praecipioli, and the Clavis Philosopho∣rum, wherewith they do un∣lock the Lock of the Prae∣cipiolum, which brings the same into its first Matter. If you know not this Salt, you know nothing of the true Chymistry. This Salt does decrease in the decrease of the Moon, and increase in the full. One Grain will purge very safely all Podagra's, Struma's, vene∣rial and hydropical Humors, with two Grains of the Praecipiolum prepared.
XIX. To bring the Praeci∣piolum into its first Matter, or slippery Water: Take of the Salt p. 1. of the Prae∣cipiolum, p. 2. being dry; first dissolve the Salt in warm Water, and put it upon the Praecipiolum, and evaporate it away very gently in warm Ashes, with a very gentle fire, then is the Praecipiolum with its own Salt; put it into a little Re∣tort, nip up the neck of the Retort very close, put it into Balneum Vaporosum, and let it stand 〈◊〉 Weeks in dige∣stion, or to putrifie, and it will become a slimy Water. Take the Retort, open its neck, and lay the Retort in a Sand-furnace, and cover it with an earthen Pan, fix∣ing to it a Receiver well lu∣ted; give first a slow fire, then a stronger, which con∣tinue till the Spirits be well resolved into water. First
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the Spirits will come forth in white Clouds, or in smoak; and at last in red Clouds or smoak; give fire so long till all the Spirits are come over in a clear white water; and when you have this sign, take the Receiver from the Retort, stopping the said Receiver very well with Wax, that no Spirits may fly away; then let the Fire go out.
XX. The Matter which remains in the Retort take out, and put it into a Bolt∣head, and stop it well, and set it in a warm place; then rectifie once the Spirits which are in the Receiver, and keep them carefully: Now observe this, you re∣member, that when the Mercury hath lost its Prae∣cipiolum, that the same Mercury will be as bright as a Venice Looking-glass: Take of this bright Mer∣cury one part; of the Spirit aforesaid two parts; put them into a Bolt head, stop it very close, and let it stand in a little warmth, and the Mercury will mix with the Spirit; then distil all through a Retort in Sand. Take again of the aforesaid Mercury, which is clear as a Venice Looking-Glass, p. i. of the Spirit p. ij. put them into a Bolt-head, and set it in a warm place, and the Mercury will mix with the Spirit and dissolve; then distil again in a Retort in Sand, (ut supra) and it will come over in form of VVater; this continue so long, 'till all the one half part of the might Mer∣cury is brought to a clear thin VVater, which keep very close stopped with VVax. Take the Pouder which I ordered to be kept in a Bolt-head, and place it very deep in a sand Capel, and give a strong Fire for twenty four Hours; then let the Fire go out, and take the Bolt-head forth, and stir the Pouder with a wooden Stick, and put it upon the half part of the clear Mer∣curial Water, closing the Glass with Hermes Seal: shake it, and let it stand in digestion in a warm place for three or four days; then pour off this into another Glass, and pour upon the remainder of the Pouder
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the other half of the VVa∣ter, sealing the Glass again, and letting it stand ut supra, for three or four days; then put it to the former VVa∣ter, and Seal up the Glass Hermetically, letting it stand in Balneo Vaporoso eight Days; after distil it through a Retort, and if any thing remain in the Retort (which will be very little) pour upon it the Spirit again, and di∣stil it 'till all is come over. Now is the Salt with its own Spirit, and brought into its first Matter, keep it well stopped.
XXI. This is the VVa∣ter which the Philosophers have given divers Names to, as their Horse-dung, Balneum Mariae, and Calx Viva, and in Sum this is the Philoso∣phers true Fire, without which no true work can be done in Chymistry.
XXII. The Philosopher has brought forth this Sala∣mander, which will never wast in the Fire, the longer the stronger: This Water will increase and multiply per Infinitum; that is to say, if all the Sea were Mercu∣ry, it would turn the same into its first Matter. First you must wash your Mer∣cury with Salt and Vinegar divers times, and at last with Water, to wash away the Salt: Then mix this Mercury with Calx Vive, and Calcin'd Tartar, and (by Sect. 8. aforegoing) distil it in a Retort in a sand Fur∣nace, and fix to it a Recei∣ver, fill'd almost half full of Water, that the Mercury may fall into it and coagu∣late, which dry, and squeeze eight or ten times through Leather; so will your Mer∣cury be well purged and cleansed from all its filth and uncleanness.
XXIII. This is the Mer∣cury which you must use in the multiplying your Spirit, or Astrum Mercurij: Take of this Mercury p. i. of the Astrum Mer∣curij p. ij. put them in∣to a Bolt-head, stop it close, and let it stand in a warm place one Night; so will the Mercury melt in the Spi∣rit, or Astrum Mercurij, and turn into Water; then distil it through a Retort. Thus may you do by re∣peating the Spirit with
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fresh Mercury, as long as you please.
XXIV. This Water will dissolve Gold and Silver, and all sorts of Stones, and bring them over with it, through a Retort. Gold and Silver thus dissolved, can never be se∣parated one from another: The reason is, because they and all other Mettals are of the same Nature, and have beginning from the same Water; there is nothing in the World but has its be∣ginning from it.
XXV. Medicina Universa∣lis, the Universal Medicine: Take of your fine Gold in Powder, (viz. the same which did remain when you made the Praecipiolum) one part; of your finest Silver two parts in fine Powder; put each by it self into a Glass; pour upon each the Astrum Mercu∣rij, so much as may over∣top them a Fingers breadth; stop each Glass very close, and let them stand in a warm place for eight days, and the Gold and Silver will be almost all dissolved into Water; pour off this Water, each by it self in∣to a Glass, and put more Water to the Gold and Silver which yet remains; let it stand again eight days in a warm place, and then pour off these Waters to the former Waters; so will the Gold and Silver be dissolved into Water, but there will remain some Foeces.
XXVI. Take of both these Waters a quarter part, and put them together into a Bolt-head, so as three quarters may be empty; seal it Hermetically, digest it in an Athanor in a continu∣al warm heat, 'till it comes to a fixed red Stone or Pouder. Before it be∣comes a red Pouder, there will appear many Colours, as Black, then Green, then Yellow, lastly Red: When it is very Red, and a Pou∣der, take the Bolt head and bury it in a sand Capel very deep, and give Fire by de∣grees, and at last a very strong Fire, and it will melt like Wax: Let it stand one whole Week; (but the lon∣ger the better;) then take it out, and let it cool; af∣ter break up your Glass, and
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you will find a fird Stone or Pouder, and Red as Scarlet.
XXVII. Now you may remember that I bid you keep three parts of your Gold and Silver which were dissolved into Wa∣ter; put both these Waters together into a Retort, di∣stil them, and both the Gold and Silver will go over with the Water through the Retort, with which Water you shall mul∣tiply your Medicine. Now take of your Medicine p. i. in fine Pouder, and put it into a little Bolt head, putting upon it, twice as much of your Waters, as of Gold and Silver; Seal it again, and digest it in an Athanor, 'till it comes to a Red Pouder; and then put it again into the Sand Capell, for to give Fixation, and that it may melt as Wax; (as at Sect. 26.) thus may you multiply your Me∣dicine ad Infinitum; and the Pouder will dissolve in any Liquor.
XXVIII. To make the Astrum Horizontale, or Au∣rum Horizontale, viz. the Golden fix'd Praecipitate. Take the most fine Gold, to wit, that which remains over in the working of the Praecipi∣olum, dissolve it in your Astrum Mercurij, as much as you will; distil it through a Retort once or twice, and your Gold will go over a∣long with your VVater, and will never be separated one from another, for they are both of one nature.
XXIX. Now take the Praecipiolum which is made dry, (not that which is made already into a Medicine,) put into a little Glass Cu∣curbit, and put upon it your Golden Astrum Mercu∣rii, and distil from it three or four times very slowly, but at last very strongly; so will your Praecipiolum be a red and fired Stone, (as some call it,) or Pouder.
XXX. The same may be done with Mercury pur∣ged, it will fix the same in∣to a red Pouder. The same work may be done with Silver, and with your Praecipiolum; or with Quicksilver only cleansed. No man can find out all the Secrets which are hid in this
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Philosophick Menstruum, the true ALKAHEST of the Immortal Paracelsus.
The KEY of HEL∣MONT and LULLY.
31. TAke Quicksilver pu∣rified fix Ounces, fine Gold purified with An∣timony one Ounce; make an Amalgama; then distil the Mercury from the Gold: mix the same Mercury again with the Gold, and thus continue 'till your Gold will no more Amalgama with your Mercury, but continue separate.
XXXII. Then take the Gold, grind it, and put it in∣to a clean Crucible, and calcine it, 'till it be almost red hot, and then quench it in the best rectified Spirit of Vinegar; when it is extin∣guished, decant the Spirit from the Gold; make the Gold dry, heat it again, and extinguish in the former Vinegar, which work repeat six or seven times.
XXXIII. Then dry your Gold, and Amalgama it a∣gain with the former Mer∣cury, and distil again as at first; and this do so long 'till the Gold will not Amal∣gama with the Mercury; then calcine the Gold again, and extinguish it in the former Spirit of Vinegar, which work repeat as before, six or seven times, and as your Spirit decays or wastes, add to it fresh Spirit of Vinegar-All these Operations you must so long continue, 'till all the Semen, Salt, or Mer∣cury coagulate, is extracted out of the Quicksilver.
XXXIV. Take then fresh Quicksilver, and work in all things as before, by Amalga∣gamating, Distilling, Calci∣ning, and Extinguishing in the said Spirit of Vinegar; and continuing still with other fresh Quicksilver so long, 'till you think you have enough from the Gold.
XXXV. Then take this Spirit of Vinegar, impregna∣ted with the whole Essence of Gold, evaporate it, or distil it very softly off, so will the Essentia Auri lye at the bottom like a yellow Salt, which dissolve in fair Rain-water distilled; filtre and evaporate again softly, then put it into a small Re∣tort
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in a Sand-heat, with an indifferent large Receiver; give Fire by degrees, and it will come over in a white Spirit like Smoak, and Red like Saffron: Being resolved into a red Liquor, let the Fire go out, and keep the Essence for use. It is one of the greatest Medicines under the Sun; three or four Drops of it are able to extinguish any Sickness cu∣rable.
The OPENING of SOL and LUNA.
XXXVI. TAke of the Red Lyon twelve parts, pulverize it well, and grind it with one part of the Calx of fine Gold or Sil∣ver: Put all into a small Bolt-head, set it in Sand to the Neck, which Neck must be very well Luted; give the first degree of Fire for a Week; the next Week the second degree; the third Week the third de∣gree; and the fourth Week the fourth and last degree, to a hissing, so that if a drop of Water fall upon the Sand it may hiss.
XXXVII. Then let the Fire go out, and cut the Glass with a Ring; take the Crystalline Matter, (like a Ring near the Neck of the Glass,) pulverize and grind it with its weight of the Calx of fine Sol, or Lu∣na, as aforesaid; pass the afore-mentioned four de∣grees in eight Hours, to a hissing; open the Glass as before, and take the starry Crown, which is the living Gold or Silver.
XXXVIII. This Living Gold or Silver augment by digestion, with a twelfth part of fine Sol or Luna at a time, as often as you please, or till you have a sufficient quantity of the same: Take of this Living Sol or Luna a small quantity, digest it in Ashes till it changes Colours, viz. towards Red or White Earth: Take then this Red or White Earth, Amalgamate it with Living Gold or Sil∣ver, and Calx; digest again in a Glass Hermitically Sea∣led, till it comes to a per∣fect Redness or Whiteness.
LIBRI PRIMI. FINIS
Clavis Alchymiae: OR, HERMES TRISMEGISTVS, KALID PERSICVS, AND GEBER ARABS; All Translated out of the best Latin Edi∣tions into English, and Claused, for the sakes of the Lovers of Learning.
To which is Added, A Singular Comment upon the First Book of HERMES, the most Ancient of Philosophers.
By WILLIAM SALMON, Professor of Physick.
The Second BOOK.
LONDON, Printed for J. Harris, and T. Howkins, 1692.
Clavis Alchymiae: OR, HERMES TRISMEGISTVS.
KALID ARABS. AND GEBER ARABS.
All Translated out of the best Latin Editions into English, and Claused, for the sakes of the Lovers of Learning: To which is added, a singular Comment up∣on the First Book of Hermes, the most Ancient of Philosophers.
BY WILLIAM SALMON, Professor of PHYSICK.
The Second BOOK.
LONDON, Printed for John Harris, and Thomas Howkins, 1691.
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Hermetis Trismegisti Tractatus Aureus.
The Golden Work of Hermes Trismegistus; Translated out of Hebrew into Arabick, then into Greek, afterwards into Latin; and now done out of Latin into English, Claused, and largely Commented upon, By WILLIAM SALMON.
CHAP. I. The Preface Explicating, in part, the Prima Materia.
I. HERMES: Even Hermes himself saith, I have not in a very long Age, ceased to try Experiments, nor have I spared any Labour of mind: But I obtained the knowledge of this Art, by the Inspiration of the Living God only, who esteeming. me his Servant worthy, did reveal and open the Secret to me.
Salmon. There are three things which are certainly most necessary to the at∣tainment of this knowledge. I. An Unwearied Study. 2. A Continued Experience. 3. And the Divine Blessing going along with all. With∣out these, it is not probable any Man can attain the knowledge of this Secret.
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There must be a diligent Study, and a serious Medi∣tation in the Soul, concern∣ing this thing: Then these things thus meditated on, must, by experience, be brought to ocular demon∣stration; nor, if you miss many times, must you be weary with trying. Lastly, you must all along attend the Blessing of God for his assistance: 'Tis that Eternal Spirit of God which goes through, and pierces all things, which generates, and preserves that which is ge∣nerated: His Spirit of heat decocts, and coagulates that which is thin, rarifies that which is too thick, warms the cold; and raises up to life that which has been dead and buried.
II. Hermes. Who has gi∣ven to, or bestowed upon rati∣onal Creatures, the power and faculties of truly judging and determining, not forsaking any, so as to give them an occasion to cease searching after the Truth.
Salmon. 'Tis true, that Adam before the Fall was adorned with the fulness of light and knowledge above all other Creatures, shining like Sol among the Stars; but after his Fall, that prime perfection was much eclip∣sed, and he was drove out of the Garden, into a Wil∣derness among the Beasts which perish; yet not with∣out a promise of Restaurati∣on, and remission of his Transgression, by one Eter∣nal Sacrifice, through the diffluence and power of whose Spirit, Man is put in∣to a possibility of attaining a measure of the true and perfect knowledge and un∣derstanding even in this life.
III. Hermes. For my part, I had never discovered any thing of this matter, nor re∣vealed it to any one, had not the fear of the Judgments of God, or the hazard of the Damnation of my Soul for such a Concealment prevailed with me. It is a debt I am willing to pay to the Just; as the Fa∣ther of the Just has liberally bestowed. it upon me.
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Salmon. That is, reveal∣ed them so as that the Sons of Art might understand them, not to the Profane and Unworthy, and Scof∣fers: For the Oracle of Truth himself has long since told us, It is not fit to give the Childrens Bread to Dogs; though they may eat of the Crumbs which fall from the Masters Table. Some Men the Scriptures of Truth have compared to Dogs, yea, Greedy Dogs, Wolves, Foxes, &c. These can ne∣ver come to sit at the Ta∣ble, and feed of the Divine repast; 'Tis a Transgressi∣on against the Law of Na∣ture, which is the Law of God, which deserves the Divine Vengeance for a pu∣nishment: And such indeed is the revealing of forbidden Secrets to such to whom they do not belong. And saith Raimand Lully, Thou shalt reserve and keep that Se∣cret, which is proper only to God to reveal, and thou dost justly conceal those things, whose revelation belongs to his Honour; otherwise thou shalt be condemned in the Great day, as a Traytor to the Majesty of God, nor shall thy Treason be forgiven thee.
IV. Hermes. Now un∣derstand, O ye Children of Wisdom, that the knowledge of the four Elements of the Ancient Philosophers, was not Corporally, nor Imprudently sought into: Which are through patience to be attained, accord∣ing to their kind, which through their own operation are hidden or obscured. You can do no∣thing, except the matter be compounded, because it cannot be perfected, unless first the various Colours are throughly accomplished.
Salmon. Hermes now be∣gins to give a description of the Great Work, which he calls the knowledge of the Elements, but not of those Elements which are foolish∣ly discoursed of in the Schools of the Peripateticks: They speak of an Element to be Corpus Simplex, but our Hermes saith, They are not to be understood Corpora∣liter. Ergò〈 in non-Latin alphabet 〉 i. e. Spiritualiter & Sapienter, that is, Spiri∣tually
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and Wisely. Thus the Principles of Art are said to be four Elements, Earth, Water, Air, Fire, as Hermes indigitates, but what these are in a Spiritual sense, the Peripatetick knows not, which the same Hermes in∣terprets in another place, the Soul, Spirit, and Body; and which Paracelsus calls Salt, Sulphur, and Mercury. Others make but two, as the Agent and Patient; Mascu∣line and Feminine; Sulphur and Mercury: Others but one only, viz. The Aqua Philosophica: There are ma∣ny other Names by which this Matter is called, but the Subject, or Prima mate∣ria, is one only: because it is, as it were, the Cardinal hinge upon which all the rest turn, which the Philo∣sophers explicate to be their Mercury, which is the be∣ginning, the middle, and the end of the Work, and without which, whoever labours, labours in vain; and yet it will do nothing without it be compounded, because it cannot be perfe∣cted without its colours are throughly accomplished: The Body and the Soul; or the Salt and the Sulphur, cannot be united in their most minute parts, without the help of the Spirit which is Mercury. Luna and Sol cannot procreate without the help of Mercury, which extracts the Semen from both the Bodies, and in the cen∣ter of the Earth, as its pro∣per Vessel, digests and per∣fects it. Therefore Mercury does nothing of its self, ex∣cept something be added to it by which it may be mor∣tified.
V. Harmes. Know then, that the Division which was made upon the water by the Ancient Philosophers, is that which separates it, or converts it into four other substances; one into two, and three to one; the third part of which is color, or has tincture, to wit, the coagulating humour or moi∣sture, but the second and third Waters are the Weights of the Wise.
Salmon. This Water to be divided, is the same with the four Elements before spoken of, viz. The Aqua
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Philosophica: This must be divided into four parts, viz. The one part into two; ad∣ding three parts to one; from whence arises seven parts: He divides the diffe∣rences of the Colors into two threes, that is, into three Red Spirits, and three White, which three Spirits have their rise from the one Aqua Philosophica, and are resolved into the same a∣gain.
VI. Hermes. Take of the humidity or moisture, an ounce and half: of the Southern Redness, viz. Anima Solis, a fourth part, i. e. half an ounce; of the Citrine Seyre in like manner half an ounce: of Au∣ripigment half an ounce, which are eight; that is three ounces: Now understand that the Vine of the Wise Men, or Tree of the Philosophers is extracted or drawn forth in three, but the Wine thereof is not perfected till at length thirty be com∣pleated.
Salmon. He Essays to explicate the proportions of the Philosophick Ingredi∣ents, under various Names; for that which he calls the Humidity, the Southern Red∣ness, Anima solis, Seyre Ci∣trinum, Auripigment, the Vine of the Philosophers, and their Wine, have no other signifi∣cation, but that the Aqua Mercurii should be seven times distilled, which after the eighth Distillation, the Compositum, by the force of the fire, is converted into Ashes, or a most subtil pou∣der, which by reason of its purity and perfection resists the fire: neither wonder that eight parts and three ounces are equivalent, for by the former Section, the one part is divided into two, to each of them, there is added three parts, which are the true and Philoso∣phick Proportions, called by Hermes, the Weights of the Wise.
VII. Hermes. Understand then the operation. The Deco∣ction doth diminish the matter, but the Tincture does augment it: Because Luna in 15 days is diminished [in the Heaven] and in the third operation [viz. after the Conjunction with Sol] it is augmented. This is
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then the beginning and the end.
Salmon. Here Hermes e∣ludicates the Philosophick Work by a most familiar Example of the Phases of Luna; and so it is, the Mi∣neral Process in this Philo∣sophick Work, exactly an∣swering to that Parallel in Heaven. Some divide the Operation of the Stone into two parts, viz. the former and the latter. The former Hermes explicates by the no∣tion of Decoction, which does diminish the matter, dis∣solves it, as it were destroys it; but being thus Dissolv∣ed and Corrupted, it is through Regeneration (by the Medium of perfection) restored again. This done, then follows the latter part of the Operation, by means of which the Virtue and Power of the Stone is made wonderful, brought to its highest perfection, and mul∣tiplied (as it were) in infini∣tum. In these few words of Hermes, are comprehended the whole Work, and in them it is plainly laid open from the beginning to the end. In a word, it is like the Husbandman Sowing his Seed in the Ground, which must first Die, be Corrup∣ted and Putrefied, before it can be possest of a new Life, by which it must arise and yeild its Hundred Fold In∣crease: the first Life, the first Birth, the first Body, must Die, and give place to the second.
CHAP. II. The First Exposition of the Matter.
I. HERMES. Behold, I have Exposed to you that which was hidden, and the work is both with you and for you: that which is within, is quickly taken out, and is Permanent or fixt; and you may have it either in the Earth, or in the Sea.
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Salmon. This secret Work commends it self to its Chil∣dren; and the series of the Operation demonstrate, that the Regenerating Spirit is within the Matter, but ad∣hears to it invisibly. In Ele∣mentary and Gross Bodies, it is not manifest, except they be reduced into their first Essential Nature or Be∣ing; for so this Spirit of Regeneration which is the Seed of the Promise, the Heaven of the Philosophers, out shining the Glory of the Stars, is brought forth to View. That which is Sown is not quickned except it Die, it is Sown in Corrup∣tion, it Rises in Incorrupti∣on, it is Sown in Dishonour, it is Raised in Glory. The Sea is the Aqua Philosophica, which entring into, and Opening the Terra Philosophi∣ca, brings forth the Gold bear∣ing Vine of the Philosophers
II. Hermes. Keep there∣fore your Argent Vive, which is prepared in the innermist Chamber of the Bridegroom, in which it is Coagulated; for that is the Argent Vive it self, which is spoken of the remaining Earth.
Salmon. Argent Vive is indeed the Prima Materia of the Philosophick Work, but (say the Philosophers) beware that you use not the Vulgar Argent Vive, or Quick-Silver; for if you do, you will be deceived. Our Silver is not Vulgar, for that is Dead, and unfit for Our Work; you must have that which is Living, which is rightly Prepared by Art for the perfection of Nature. Our Mercury is Philoso∣phick, Fiery, Vital, Run∣ning, which may be mixed with all the other Metals, and separated again from them. It is prepared in the innermost Chamber, there it is Coagulated: Now, where Metals grow, there they must be found: If you have found this Argent Vi∣ve, the residence of the Phi∣losophick Earth, keep it safe∣ly, for it is worthy: If you have brought your Argent Vive to Ashes, or Burnt it by the Power of the Fire, you have an incomparable Treasure, a thing much
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more Pretious than Gold. This is that which Gene∣rarates the Stone, and it is Born of it, it is the whole Secret, which Converts all the other Metalline Bodies into Sol and Luna, making Hard Soft; and the Soft Hard, putting Tincture and Fixity upon them.
III. Hermes. He there∣fore that now hears my Words, let him search into, and inquire, from them; it is not for the justification of the Work of any Evil Doer, but to give to every good Man a Reward, that I have laid Open or Dis∣covered all things which were bid, relating to this Science; and Disclosed and made Plain and Open to you the greatest of Secrets, even the Intellectual knowledg.
Salmon. The Philoso∣phers ever Discourse in Pa∣rables and Figures; nor is it fit that all things should be revealed to every Body; the matter is to be enquired after, and diligently Searcht into; without Labour and Pains, nothing is to be ob∣tained; but Wisdom enters not in to profane Souls, nor dwells in a Body subject to sin, as the Wise Man affirms. And altho' Hermes has spo∣ken in this Book many things concerning this most noble Arcanum, and has over-past nothing, yet he has not spoken so plainly as that every profane and unwor∣thy Person may under∣stand it, but has left the Mystery to be unfolded by the Sons of Wisdom.
IV. Hermes. Know there∣fore ye Children of Wisdom, and ye seekers after the Fame thereof, that the Vulture stand∣ing upon the Mountain, cries out with a great Voice; say∣ing, I am the White of the Black, and the Yellow of the White, and the Citrine of the Yellow, and behold I speak the very Truth.
Salmon. The Mountain up∣on which the Vulture stands, is a fit Vessel placed in a well Built Fornace, encompassed with a Wall of Fire; at the foot of which Mountain is a watchful Dragon, who is full of Eyes, and can see before him and behind him,
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who is Vigilant and Careful in keeping the Entrance or Passage into the Mountain, lest the unworthy should Ascend to the height their∣of, where is hid the Secret Stone of the Philosophers: It is unpossible for any to enter here, unless the Dra∣gon be laid a Sleep; Hoc opus, hic Labor est, to find out the means how this is to be done, how this Beast is to be circumvented, that we may obtain this so desi∣rable Treasure is the Work of the Philosopher. Three things are commended for this purpose, first Crude Ar∣gent Vive made into Pills, and Gilded with Gold. Se∣cond, a Sulphur of Mars extracted with Sol. Third, The water of the Philoso∣phers. These things being rightly given, will so lay him a Sleep, that Night and Day you may continually have Egress and Regress. Being once entred, and As∣cended the Mountain, the Vulture or Crow will shew you the way where the Co∣lors appear. 1. Black which is the beginning of the Art. 2. White which is the mid∣dle. 3. Red which is the end of the whole Work.
V. Hermes. Now the chief principle of Art is the Crow, which in the Blackness of the Night, and Clearness of the Day, flys without Wings. From the bitterness existing in the Throat, the Tincture or Tinging matter is taken: But the Red goes forth of its Body, and a meer Water is taken from its back parts.
Salmon. The Vulture and the Crow, are both but one thing, but in differing States, it is the Vulture while it is Active and devouring; and the Crow when it lies in a more passive Nature. The Vulture is the Mercury of the Philosophers prepared by help of Vulgar Argent Vi∣ve: And the Crow is the Infancy of the Work, where∣in the said Philosophick Mercury is United with its Solar Ferment. The black∣ness of the Night is the Pu∣trefaction thereof, and the clearness of the Day, its Re∣surrection into a State of Purity. It flies without Wings, being Born or carried by
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the fixt Nature; and the bit∣terness in the Throat, is the Death of the first Life, whence is Educed the Soul, which is the Red and Liv∣ing Tincture taken from the Body: And the Water is the Viscous Humidity, made of the Philosophers Argent Vive, which radically dis∣solves all Metals, and redu∣ces them into their first Ens or Water; and also reduces common Quick-Silver into the same, by a Simple Im∣bibition, for ever.
VI. Hermes. Understand and accept of this gift of God, which is hidden from Ignorant and Foolish Men. This hidden Secret which is the Venerable Stone, splendid in Color, a sub∣lime Spirit, an Open Sea, is hid in theCaverns of the Metals: Behold I have exposed it to you; and give thanks to the Almigh∣ty God, who teaches you this knowledge: If you be grateful, be will return you the Tribute of your Love.
Salmon. Fools, and un∣learned, are excluded from the knowledge of this My∣stery, viz. Such as are un∣acquainted with the gift of God; which is a measure of his Holy Spirit. He calls it a Stone, yet says, it is a Spirit; for was it not a Spirit, it could not Penetrate and Tinge other Bodies by an absolute Unity and Con∣junction: Bodies and Mat∣ter cannot do this, the most that they can do is but to touch one another in their Superficies; for all matter is Dead, and no Dead thing can penetrate into the pro∣perty of another, but only (at most) lie side by side with it. And to make the matter the more sensible to your understanding, he compares it to an open Sea, for that this Spirit peirces Bodies, and is joyned to them, even as Water is joyn∣ed to Water, or as the Salt Body thereof is joyned with its Aqueous parts. It is hid∣den in the Caverns of the Me∣tals, that is, if you seek for it in any thing that is not Metalline, you stumble at the Threshold.
VII. Hermes. You must put the matter into a moist fire, and make it to Boil, which Augments the Heat of the Hu∣mour
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or Matter, and destroys the Dryness of the incombusti∣ble Sulphur; continue Boiling till the Radix may appear then Extract the Redness and the light parts, till only about a third remains.
Salmon. There are said to be three Species of Decocti∣on. 1. An external Fiery heat in Humido, and is called Elix∣ation. 2. An external heat in Sicco, which is called Assation. 3. An internal natural heat in Humido, called by the Greeks 〈 in non-Latin alphabet 〉i. e. Ma∣turity, or the Ripening and perfecting heat. Now which of these it is, that Hermes speaks of is the que∣stion. The first, and the third differ in this. The first is an external Fiery Heat. The latter an In∣ternal Natural Heat. In my Opinion both are to be admitted. The Natural Heat Internal, is the Cause of Generation and without that, the External Heat can do nothing: Hence we con∣clude the Heat to be two∣fold. 1. External to excite. 2. Internal to perfect, both which ought to be made in humido: for all Genera∣tion is naturally made in Calido Humido, in a moist Heat, which Hermes calls Ignem Humidum: as if he should say the Fire is two∣fold, which you must use, viz. External and Internal. He seems to make his Co∣ction double, 1. In the time of Augmentation. 2. In the Ultimate perfection or Maturity, and so long this Fire is to be continued, till the Radix does appear, i. e. the Seed of Metals. The same method that Nature takes in Generating Herbs and Plants, she takes in Ge∣nerating Metals, whose Seed is extracted by the help of Art, which Seed is only and truly the Philosophers Mer∣cury, in which all the Me∣tals are resolved into their first principles, and in which is imprest the Character or Power of Transmutation. They all err who think to reduce Metals only into Crude Mercury, and not into their Radix, as Hermes speaks, viz. into their Seeds, which is the first Matter living in Metals: and from thence Nature ever goes for∣ward, never back-ward till
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she comes to perfection.
VIII. Hermes. For this Cause-sake, the Philosophers are said to be Envious or Obscure, not for that they Grudg∣ed the thing to the honest or just Man, to the Religious or Wise; or to the Legitimate Sons of Art? but to the Ig∣norant, the Vitious, the Dis∣honest: lest evil Persons should be made powerful to perpetrate sinful things: for such a fault the Philosophers must render an account to God. Evil Men are not worthy of this Wisdom.
Salmon. It appears that neither Hermes, nor any of the other Philosophers did Envy or Grutch the true knowledge of the matter to the Pious, Just, and good Man, but only to the Pro∣fane and Wicked, they did not think it fit to give the Childrens Bread to Dogs, for which Cause-sake, they always keep the Prima Ma∣teria Secret, and left it as a Legacy to the Legitimate Sons of Art; but the man∣ner and way of working it, through all its various Ope∣rations, they have faithfully and plainly declared to the least Iota, or Tittle.
CHAP. III. The Names and First Operation Explicated.
I. HERMES. Now this Matter I call by the Name of the Stone; the Fe∣minine of the Magnesia, the Hen, the White Spittle, or Froth, the Volatile Milk, the Incombustible Ashes; so that it might be hidden from the sim∣ple and unwise, who want un∣derstanding, honesty, and good∣ness: which notwithstanding they signified it to the Wise and Prudent by one only Name, which is the Stone of the Wise, or the Philosophers Stone.
Salmon. There are vari∣ous Names, by which the Philosophers call it, as Sol, Gold, Brass of the Philoso∣phers,
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Magnesia, the pure Body, clear Ferment, Elixir, Masculine, Fixt Argent Vive, Incombustible Sul∣phur, Red fixed Sulphur, the Rubin, Kibrick, Green Vitriol, the Greenness, Red∣ness, burnt Brass, Red Earth, the Water of Sulphur, Aqua Mundi, Spittle of Luna, Shad∣dow of the Sun, Eyes of Fishes, Sulphur, sharp Wine, Urin, Light of Lights, Fa∣ther of Minerals, Fruitful Tree, Living Spirit, Ve∣nom, most strange Vinegar, White Gum, Everlasting Water, Aqua Vitae, a Wo∣man, Man, Masculine, Fe∣minine, a Vile thing, Azot, FirstMatter, Principium Mun∣di, and therefore Argent Vive, Mercury, Azot, Plentlunam, Hypostasis, White Lead, Red Lead, Water, the Crow, Iron, Silver, Lime, Jupiter, Vermilion, Whiteness, all signifie but one thing, Our Stone, but in diver times and degrees of Operation. So also, White Earth, White Sulphur, Ethel, Auripig∣mentum, Arsenick, Chaos, a Dragon, Serpent, Toad, Green-Lyon, Red-Lyon, Camelion, Quintessence, Virgins Milk, Radical Hu∣midity, Unctuous Moisture, Sperm, Sal Armoniack, Hair, Urine, Antimony, Philosophers Lead, Salt, a Bird, Microcosmus, Cinna∣ber, do all signifie but one and the same thing.
II. Hermes. Conserve therefore in this the Sea, the Fire, and the heavenly Bird, even to the last moment of its Exit. But I deprecate, or wish a Curse from our Bene∣factor, the great and Living God, even to all the Sons of the Philosophers, to whom it shall please God to give of the Bountifulness of his Goodness, if they shall undervalue, or divulge the Name and Power thereof, to any Foolish or Igno∣rant Person, or any Man unfit for the knowledge of this secret:
Salmon. He teaches here, that in the matter of the Stone, is to be Conserved the Sea, the Fire, and the Heavenly Bird, to the Per∣fection or Consummation of the Word; by the Sea, is understood the Humidity of the Mercury, for that no Generation can be made
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in a dry, but in a humid matter. Therefore Mer∣cury is to be Conserved in a Liquid form, citrà tamen sui Corruptionem, but without its Putrefaction; for that hard things or Bodies, as Raymund Lully saith, receive not the Heavenly Virtue, nor yeild to the heavenly Influences. A Seal puts not its Print up∣on a hard Stone, but upon soft wax: so our matter, by being made soft and Rarisi∣ed, is made fit to receive the influx of the superior Bodies, i. e. of Sol and Luna, and is made to obey the Government of the Sun. By the Fire and the Heavenly Bird, is understood the two∣fold Fire, the External and the Internal, with both which it is to be conserved and nourished to the end of the Work.
III. Hermes. Whatever any Man has given to me, I have returned it again; nor have I been behind hand with any, or desisted to return an equal kindness; even in this Friendship and Unity consists the chief matter of this Opera∣tion.
Salmon. This not only demonstrates the Generous and Noble Spirit of our great Hermes; but also the relati∣on, which the parts Com∣posing this Magistery have one to another; for saith he, even in this Friendship and Unity consists the chief matter of this Operation.
IV. Hermes. This is the concealed Stone of many Colors, which is Born and brought forth in one Color only: Un∣derstand this and conceal it.
Salmon. By the many Colors, here is understood the Black, White, and Red, of which we have spoken before: and tho' there may appear many other Colors in the course of the Operation, yet those three are the chief; of which, the one Color which for ever remains, is the Never fading Red, than which, nothing can be more noble or perfect; this, if thou attainest to be an A∣dept, a true Son of Art, be sure to hide and conceal it, as here thou art admonish∣ed.
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V. Hermes. By means of it, (through the permission of the Omnipotent) the greatest Disease is Cured; and every Sorrow, Distress, Evil, and hurt∣ful thing may be Evaded: and through the help thereof, you may come from Darkness to Light; from a Desert or Wil∣derness to a Habitation or Home; and from straightness and necessities, to a large and ample Fortune.
Salmon. This Our Tin∣cture, Our Elixir, Cures not only all the Diseases of Metals, but all the cureable Diseases in Humane Bodies: It gives also, not only Health and long Life, but removes Poverty and Want, and the attendant Evils of a narrow and pinching Fortune. It is indeed the great preserva∣tive against all the Afflicti∣ons, Sorrows and Miseries of Humane kind, of what Na∣ture and quality soever. It is Nectar and Ambrosia, to all the Vital Powers, through the Efficacy of which, Na∣ture is made able to con∣tend, resist, and overcome all her adversaries.
CHAP. IV. A Continuation of the Explication of the First Operation.
I. HERMES. Now my Son, before all things, Iadminish thee to fear God, in whom is the Blessing of your undertakings; and the Uniting and disposing of every thing which you Segregate, put together, or Design for this purpose.
Salmon. This great Phi∣losopher well knew, that the only way to attain to the Mystery, was to be ac∣quainted with that Spirit which knew all things, yea the deep things of God; and to be acquainted with that Spirit, was to feur God, for
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so says the Holy Spirit it self. The fear of the Lord is the be∣ginning of Wisdom, and the Knowledg of the Holy is under∣standing: And therefore our Hermes advises us, above all things to fear God, in whom is the Blessing of this under∣taking. He shall not Err, who becomes acquainted with, and joyned to, that Spirit which is the Foun∣tain of all Knowledge and Wisdom: For being United with that, you are Centred into the very Root from whence all Wisdom and Knowledg spring, and being Ingrasted into that Root, the true understanding will grow up in you, and fill you even as the Soul is filled with Life.
II. Hermes. Whatever I speak or write, consider it, and reason about it in your mind: I advise not them who are de∣praved in their Reason and Understanding, nor the Igno∣rant, or Insipid of Judgment. Lay hold of my Instructions, and Meditate upon them; and so fit your Mind and Undestand∣ing [to conceive what I say,] as if you your self were the Au∣thor of these things I Write.
Salmon. He here speaks to such as fear God, not to be depraved in their under∣standings, (as all Profane and Wicked Men are) nor the Ignorant (who are un∣acquainted with the true Fountain of knowledge, which is the Spirit of the Living God, as he himself has instructed, Chap. 1. Sect. 1. aforegoing:) nor to the Insipid of Judgment, (who has not Pondered nor Medi∣tated upon these things.) You must Enter with your Spirit and Soul into the Cen∣ter of Nature, and there behold how all things are begun, continued, and per∣fected; but you must first enter into that Universal Spirit, which is the Former of all things, which pierces through, and dwells in that Central Root; and by en∣tering into that, it will, like as a Vehicle, carry you into the same Root, where all things are hidden, and re∣veal to you the most abscon∣dite Mysteries, and shew you as in a Glass the whole work, and all the Opera∣tions of Nature.
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III. Hermes. For to what Nature is hot, if it shall be made cold, it shall do no hurt or injury to it; so in like manner, he to whom Reason is become a guide, does shut against himself, the Door of Ignorance, lest he should be se∣curely deceived.
Salmon. That is, if the Spirit and Soul, or hot Mer∣cury and Sulphur be made more cold, by a Conjuncti∣on with the cold Body, you shall not do a miss, but pro∣ceed rightly on in the Work: and this you must appre∣hend by your Reason, and the Nature of the thing. He to whom (saith he) Reason i. e. the Spirit of knowledge, is become a guide, does shut from himself the Door of Ignorance, i. e. open to him∣self the Door of knowledge, leading into the Mysteries of this Our Philosophick Work.
IV. Hermes. Take (my Son) the Flying Bird, and Dround it Flying; then divide, separate, or cleanse it from its Filth, which keeps it in Death; expel it, and put it away from it, that it may be made Li∣ving, and answer thee, not by Flying in the Regions above, but truly by forbearing to Flie.
Salmon. In this our Art are two Principles which spring from one Root, and which are the subject of our Stone, viz. Argent Vive, and Sulphur; of which, the one is Volatile and superior, the other fixt and below, from the Conjunction of which often repeated, is made the true and Philoso∣phical sublimation and fix∣ation. And that is the fix∣ation when the Body re∣ceives the Tinging Spirit, and takes from it its Volati∣lity; this is done by frequent Reiterations, till a Calx of perpetual duration is pro∣duced, and will remain for ever in the Fire: But in the very beginning of this work the substance of the Stone, which in it self is most fixed, by a Spirit not fixed or Vo∣latile, as Sea Water, acetum radicatum, and such like, is to be made Volatile. And by this means it will be more fit to be cleansed of its Filth,
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or Rust, which in metals is a most certain sign of Imper∣fection.
V. Hermes. If therefore you shall deliver it out of its Imprisonment, or Cage, or Straights then afterwards you shall Order and Govern it, ac∣cording to the number of days I shall note to you, according to Reason; and then it shall be a Companion to thee, and by it, thou shalt be made great and powerful.
Salmon. That is, the fix∣ed Body is to be lifted up by sublimation, and to be so often repeated, till the Volatile is made fixed, or fixed with it: But this is not to be done hastily, or all at once, but by little and little, and by degrees. Lest by too great a haste you break the Vessel, or come to some other hurt. God himself, made all things in Number, Weight, and Measure; that is, in due and just proportion, as well in respect of Time as Matter. If you proceed wisely in this Case, you will receive the fulness of your expectations.
VI. Hermes. Extract from the Sun Beams the shadow, and the sordid Matter, by that which makes the Clouds hang over it, and Corrupts it, and keeps it from the Light, be∣cause by its Torture and Red Fiery Heat, or Redness it is Burned.
Salmon. The shadow al∣ways goes along with the Body, walking in the Sun. Now that a clearer Light may appear through the Body, without any shadow, the Body must be opened, made thin, and dissolved; which is the Patient, by the Spirit or Sun-Beams, which are the Agent, the living Fire, by whose Pow∣er it is brought to a Calx, and the Corruptible part is Burnt up and destroyed, or made fit to be separated.
VII. Hermes. Take this Redness Corrupted with the Water (which resembles the Matter, holding the Fire as in a live Coal) from it: As often as you take this Redness Cor∣rupted in Water, away from it, so often you have the Red∣ness
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Purified, then will it As∣sociate it self, viz. become fix∣ed, and Tinged, in which 〈◊〉 it will rest for ever.
Salmon. That is Our Magnesia, which is sown in our Philosophick Earth, is to be Corrupted or Putrefied; and then to be Digested, Coagulated, Sublimated, Incerated, and Fixed. This Magnesia, or Redness is thus made pure by separa∣tion, and then it becomes Dissolved, Digested, Coa∣gulated, Sublimed, Incera∣ted, and Fixed, and Ting∣ed, being first lift up into the highest Heavens, and then Buried again in the deepest Earth, that there∣with it may arise, and in the same have a Habitation, and be fixt for ever. The Wa∣ter is the Spirit; the Red∣ness is the Soul or Tincture; and the Earth is the Body. Now the Spirit is the Life of the Soul, as the Body is the Clothing or Habitation thereof: so that the Body is a substance, fixed, dry, and containing both the Spirit and the Soul. The Spirit Penetrates the Body; the Body fixes the Spirit; the Soul conjoyned, Tinges of its own Color, whether it is White or Red.
VIII. Hermes. Return the Coal, being extinct in its life, to the Water, in the thirty days I note to thee, so will you have a Crowned King, resting upon the Fountain or Well, but drawing it from the Auripig∣ment, and wanting the Hu∣mour or Moisture: Now have I made the Hearts of the at∣tentive, who hope in thee, glad, and their Eyes beholding thee, in the hope of that which thou possessest?
Salmon. The Life of the Coal is Fire, which being removed from it, is like a Dead Body; nor in a Coal only, but in all other things, it is Fire that excites or stirs up the Life, comforts it, and conserves it: Yea, the Es∣sence of Life is nothing else than Pure, Naked, Unmix∣ed Fire: not that which is Corrupting and Elementary, but that which is Subtil, Coelestial, and Generating all things. This in Metals is the Aqua Philosophica, Ole∣aginosa,
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& Sulphurea, and in this the Earth is to be raised up in the space of 30 days, which is a certain Number for an uncertain: By the Crowned King, is meant the perfection of the Tincture. The Well is the Fountain of the Philoso∣phers, inexhaustible; out of which it draws the Auri∣pigment or eternal Tincture, but wanting indeed its moi∣sture, or Running-Water, which is for so long time to be Digested and Boiled with Fires, &c.
IX. Hermes. Now the Water was first in the Air, then in the Earth: restore thou it then, to the superior places, through its own meanders or passages, and (not foolishly or indiscreetly) change or alter it: and then to the former Spirit gathered in its Redness, you must carefully and leisurly joyn it.
Salmon. Convert the E∣lements, and you shall have what you seek. The Earth which is Cold and Dry, agrees with the Water in one quality, which is cold. The Air which is Hot and Moist, participates with the Fire which is Hot and dry; and consequently the Earth with the Fire, because of its Driness. The Earth is the only true and first Element of the Stone, which by a Philosophical Calcination is to be Burnt up, and Rarifi∣ed, afterwards to be Dis∣solved in a Moist place into a Ponderous Water: This by Sublimation is made more subtil and converted into Fire. This Oyl by a most strong Fire into Ashes, or a Red Rubicund Earth. Thus the Dragon devours his own Tail; and the Pe∣lican with her own Blood, nourishes her Young ones. The Blood of the Pelican is this Red Spirit. Now no∣thing is joyned together with it, but that which be∣fore was separated from it. This Mixtion of the Ele∣ments is not Corporeal, but Spiritual; not with Hands done, but the work of the Metalline Archeus or Spirit, which you ought well to know, and then you will not long err from the Truth.
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CHAP. V. A Dialogue between Hermes and his Son.
I. HERMES. Know thou my Son, that the fat of our Earth is Sulphur; that Sulphur is Auripigment, Siretz, or Colcothar, of which Auripigment, Sulphurs, and such like, some are more vile or mean than others, in which there is a difference or diversity. Of this kind also is the Fat of Glewy substances; to wit, of Hair, Nails, Hoofs, and Sul∣phur it self; Oyl of Peter, and the Brain or Marrow, which is Auripigment. Of the same kind also is the Cats or Lyons Claw, which is Sirezt: The Fat of the White Bodies, and the Fat of the two Oriental Argent Vives, which Sulphurs are caught hold of, and retain∣ed by the Bodies.
Salmon. All these are only Various Names, by which the Philosophers call the one thing, and under which they Cloud it. But the most Acute Ripley saith, it is Argent Vive, but not the Vulgar, that without which nothing that exists, is able to be. If therefore, there be nothing under the Sun, in which this Argent Vive is not, Our Hermes has not done absurdly, to call it by these Names; tho' possibly there may be some one thing, which may contain more of it, that which is more pure, also generous, and more ripe or perfectly digested, than all the other things besides. Authors say, it is chieflly found in the Roots of Metals, which Roots are in the Air, and the Tops of the Mountains. It behoves you therefore, to have a perfect and solid knowledge of this Argent Vive, before you attempt any thing in this Art. And this is to be Communicated only to the Faithful Disci∣ples of this Science. Be diligent with your whole
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mind, consider, think, ru∣minate, volve and revolve, meditate and reason with your self concerning it, and through the Divine Assist∣ance, you will certainly at∣tain to the knowledge there of.
II. Hermes. I say more, that this Sulphur does Tinge and Fix; and is contained and held by the Conjunctions of the Tinctures. Fats also Tinge, but withal they fly away, in the Body which is contained, which is a Conjunction of Fu∣gitives only with Sulphurs and Aluminous Bodies, which also contain and hold the Fugitive Matter.
Salmon. He distinguisheth here between the true and Philosophick Tincture, and the Fictitious or Sophisticate. The true is made of a Fixt and Incombustible Sulphur, for which Cause also, the Bodies are rendred fixt and Incombustible: for every Transmutation is made sub∣ject to the nature of the thing Transmuting, and not of the thing to be Transmu∣ted; it is needful therefore, that you make choice of the best Sulphur for this Work. The Vulgar is For∣reign, for that it is deficient, Blackens, and Corrupts, ha∣ving also a double superflui∣ty, viz. an Inflamable sub∣stance, and an Earthly Fae∣culency. Therefore you must find out another, which is a simple Fire, and Living, and is able to Revivifie Dead Bodies, to bring them to the highest perfection, and to perfect them with the ultimate maturity. Such a Sulphur saith Avieenna is not to be found upon Earth, ex∣cept in the Bodies of Sol and Luna. In Sol indeeed is the highest of Perfection, be∣cause it is more digested and decocted; when therefore, the Tincture is prepared with this Sulphur, down be∣low, in the Bottom of Ob∣scurity, it is carried Grada∣tim up for the highest Glo∣ry, with the greatest splen∣dor of spirituality, so that any Body whatsoever being melted with the Fire, it Tinges, and so firmly ad∣heres to it, that it cannot for ever be any more sepa∣rated therefrom. But the
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Sophisticate Tincture which is made from the middle Minerals, from burning Sul∣phur, Arsenical, Alumin∣ous, and such like, are not able to defend either Bo∣dies, upon which they are projected, nor yet their own proper substance from the violence of Fire, but toge∣ther with the Bodies they flie away, and by the force of Fire Vanish into Air.
III. Hermes. The order, method, managment and dis position of the Matter sought after by the Philosophers, is but one, in Our Egg. Now this in the Hens Egg, is in no wise to be found. But lest so much of the Divine Wisdom, as is seen in a Hens Egg, should be distinguished; we make in imitation thereof, a Composi∣tum from the four Elements, joyntly fitted and compacted together.
Salmon. The Descripti∣on of the Philosophick Egg is various, which the Philo∣sophers divide into four parts, according to the num∣ber of the four Elements. 1. Putamen, the Shell, which they make the Earth. 2. Albumen, the White, which is Water. 3. Pellicula, the Skin, which is Air. 4. Vi∣tellus, the Yolk, which is Fire. Some make only three parts thereof. 1. Vi∣tellus, the Sulphur. 2. Al∣bumen, the Mercury. 3. Putamen, the Salt. Some again will have the Yolk to signifie Mars, Sol, and Venus; and the White, Saturn, Ju∣piter; Mercury, and Luna: and the Shell, the Firmament, and Earth, or Combustible Ashes: but to speak plainly, the Shell represents the Phi∣losophick Glass; wherein the Skin, the White, the Tread, and the Yolk, answer to the four Elements: Fire Air, Water and Earth. Or rather the Tread, Yolk, and White, to the three pure principles, Salt, Sulphur, and Mercury, or Spirit, Soul, and Body; that is, Fixity, Tincture, and Subsistence.
IV. Hermes. Now in a Hens Egg, there is the greatest help that may be, for herein is a nearness of the Matters in their Natures: a spirituality, and gathering, and joyning
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together of the Elements, and the Earth which is Gold in its Nature:
Salmon. The Ovum Phi∣losophorum, or our Mercury has in it self whatever is necessary thereto: We call it Our Mercury because it is reduced into one pure Homogene Body, where is 1. A Propinquity of Na∣tures, as Earth, Water, Air, and Fire; or Salt, Sulphur, and Mercury. 2. A Spiri∣tuality, which is the forma∣tive faculty, the hidden Work-Master which brings the Stone to perfection. 3. A gathering together of the Elements, for that the Earth is made Water, and Air, and Fire, by Sublimation, and they are made Earth again; which Earth is Gold in its inward principle or Nature.
V. Hermes. The Son saith to him, the Sulphurs which are convenient or fit for Our Work, are they Coelestial or Terrestial, Heavenly or Earthly? To whom Hermes answers: some of them are Heavenly, and some are from the Earth.
Salmon. This is a short Dialogue between the Fa∣ther and the Son, Hermes makes answer to his Son, concerning the Sulphurs, that they are not of one or the same kind, but that some are of a Heavenly, and some are of an Earthly Nature, yet he confesses both to be Sulphurs: by the Heavenly is meant the Solar Sulphur; and by the Earthly, the Sulphur of Luna. For Sol is a Body Masculine, hot, fixt, red, and incombustible, which perfects Luna, who is Fe∣minine, Cold, Volatile, White, and Combustible, exalting her to his own Glory and Splendor.
VI. Hermes. The Son saith, Father, I think the Heart in the Superiors to pre∣note Heaven; in the Inferiors, the Earth. To whom Her∣mes saith: It is not so, the Masculine truly is the Heaven of the Feminine: and the Fe∣minine the Earth of the Mas∣culine.
Salmon. The Heaven is
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the Masculine of the Earth; and Earth is the Feminine of the Heaven: Heaven or Sol which is pure, fixt, and incombustible Sulphur, is the generating Seed; and Mercury which is the Ma∣gical Earth, is the Womb, or Feminine principle re∣ceiving the Seed, in which the Seed is keept, nourished, digested and brought to the Birth or Perfection: Even that in which it obtains, Spirit, Blood, and Flesh, viz. Fixity, Tincture, and Substance. The Earth or Mercury is the subject or receptacle of all the Coele∣stial Radiations.
VII. Hermes. The Son saith, Father, which of these is more worthy, one than ano∣ther, whether is the Heaven or the Earth? The Father an∣swers: Both want the help of one another; but a Medium is proposed by precepts. But if thou shalt say, that Wisdom or the Wise Man does Rule or Command among all Man∣kind; to this Hermes: The indifferent or ordinary things are better with them, because every Nature delights; or desires to be joyned in Society with its own kind. We find even in Wisdom it self, that equal things are joyned toge∣ther.
Salmon. If by a Magical Matrimony, the Heavens and the Earth are Conjoyn∣ed, neither seems to be more worthy; for as the Earth cannot Generate with∣out the Heavens, so neither can the Heavenly Influences multiply themselves without the Earth: But there is a mean proposed, which he explicates in the following Paragraph, which is the making the one equal with the other, viz. by bring∣ing forth a new Off-spring out of both, which shall ex∣cede Sol himself in perfecti∣on, because it is more than perfect, and able to make the imperfect Bodies or Me∣tals perfect, which Sol him∣self cannot do, and is also able to make the most im∣perfect Bodies more than perfect, by multiplying their Tincture a thousand times more than what they had Originally by Nature, which is performed by Pre∣cepts
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saith Hermes, that is, by Art. And since every Nature Delights to be joyned with its own kind, you must be sure to joyn Metalline Bodies only with Metalline Principles, for Water joyned with Water cannot be separated, no more can Silver being joyn∣ed with Silver, or Gold with Gold, that is to say, their Seed.
VIII. Hermes. The Son saith; But what is the mean among them? To whom Her∣mes answers: To every thing in Nature, there are three things from two. 1. The Be∣ginning. 2. The Middle. 3. The End, viz. First, the pro∣fitable and necessary Water. Secondly, the Fat or Oyl. Thirdl'y, the Foeces, or Earth, which remains below.
Salmon. By the Beginning, he me ans the Deundation of the first Principles, for the Prima Materia must be pre∣pared and made fit for the Operation: the Middle, which are the Operations of the Work from the Begin∣ning to the End: the End,
which is the Perfection or consummation of the matter; these are the three things from the two Principles, Sulphur and Mercury: Or possibly by the three things from the two, he may mean the Spi∣rit, Soul, and Body; i. e. Fixi∣ty, Tincture, and Substance, from the two Principles, Sulphur, and Mercury, being in Conjunction: Other In∣terpret it thus; by the two things he means Heaven and Earth, which cannot be Conjoyned without a Me∣dium, (which is the Air) no otherwise than Soul and Body, which cannot be Con∣joyned in one Body without the Spirit to Unite them. The Spirit then is the Legiti∣mate Mediator of the true and perfect Conjunction, whether Natural or Super∣natural. By the Heaven is understood the Soul: By the Earth the Body: By the Spirit the Uniting Princi∣ples; these indeed are the three things from the two, i. e. the two Principles, Sulphur and Mercury, the Spirit be∣ing Latent in them both. But however, Our Hermes lest he should not be under∣stood
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has explicated them himself, viz. the profitable Water, the Fat Oyl, the Foeces or Earth. By the Water, is meant the Mercury; by the Fat or Oyl; the Sulphur, which by the Mediation of the Internal or Latent Spi∣rit, are United into one Body, and make the Foeces or Earth.
IX. Hermes. But the Dragon dwells in, or Inhabits in all these things. And his Houses are the darkness and blackness in them; and by them he Ascends into the Air, (from his rising) which is their Heaven: But while the Fume or Vapour remains in them, they are not perpetual, Permanant, remaining or fixt. Take but away the Fume or Vapor from the Water; and the blackness from the Fat or Sulphur, and Death from the Foeces: and by Dissolution, you shall possess a Tryumphant Gift, even that in and by which the Possessors Live.
Salmon. We have spoken now concerning the Hea∣vens and the Earth, and their Matrimonial Conjunction, by a Medium, viz. the Air or Water, which we also call the Spirit; for the Water is nothing but the Air Co∣agulated; and the Air is the Vital Spirit, running through, and peircing all beings, giv∣ing Life and Consistency to every thing; the very Agent which Ties the Particles of all Matter and Bodies toge∣ther, and without which every Body, and Metal would fall to pieces, and become nothing but Dust and Ashes, even the smallest of Atoms: And this Spirit is that which moves and sills all things. It is the Philo∣sophick Heaven, which in its prime Resolution or pu∣trefaction, is wonderfully defiled, so that like the most Poisonous Dragon or Ser∣pent, it destroys all things it touches; from whence it is said to have its House in Darkness and Blackness; and to possess Blackness, and Clouds, and defilements, and Death it self: So long there∣fore as the Heaven shall be thus infected, it is impos∣sible for it to return to its Pristine Nature, Simplicity, Purity, Fixity, and Perma∣nency
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By the Dragon then is signified this Black Matter Ascending into Air, which is difficultly done, by Reason, of its thick gluti∣nous and Ponderous Body, which would not tend up∣wards, unless it be first re∣solved by Force and Power of the Fire in a Philosophick Glass into an Aereal and Va∣porous substance: being thus Dissolved by a frequent Ventilation of the Air or Spirit, it will be perfectly purged, and recover its Pri∣maeval Nature of Heaven, which is the thing sought after.
CHAP. VI. The Several Operations by, and Various Mat∣ters of, which the Stone is Composed.
I. HERMES: Now the temperate Fat or Sulphur which is the Fire, is the Medium or Middle Na∣ture, between the Foeces and the Water, and the through Searcher of the Water: The Fats are called Sulphurs, for between Fire, Oyl, and Sul∣phur, there is so little difference, that there is a propinquity, or nearness; because as the Fire does Burn, so also does the Sulphur.
Salmon. He here makes the Fire to be the Medium between the Sulphur and the Mercury, which Fire we have before declared to be both Internal and External: The first is Innate, in the Principles and Essential; the latter Elemental and Acci∣dental; it is the through Searcher of the Water, that is the stirer up of Internal Life and Efficacy; so that the Internal Fire may pro∣perly be called the Spirit of the Matter, which disposes the Particles of it to their Change: But the difference between this Fire, or Spirit,
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and Oyl, or Sulphur, is so little, that we want fit Words to express it, but it is like the Spirit to the Soul, which are inseparable. But this is to be understood, that of Sulphurs, such only are to be chosen, which are the more near in their princi∣ples; the Sulphurs of Mine∣rals are to be taken; not those of Vegetables or Ani∣mals: and of Minerals, that which is drawn from Mer∣cury or Quick-Silver, Gold and Silver, which is to be Purified and exalted by some Power or Principle, which is without length, breadth, or thickness, viz. Incorporeal, and yet com∣prehends all those proper∣ties in it: without form or shape; yet comprehending under its formless being, the highest and most exact of Beauties; this is the In∣ternal Fire of the Mineral Sulphur. And of these, the Sulphur of Mercury is yet said to be the most noble, be∣cause it is more at Liberty and free to Act, than the Sulphurs either of Sol or Luna, which are Fixt and bound up in a Dead or Lifeless Body: The Sul∣phur of all the other Me∣tals are yet more remote. And tho' they might serve the end, yet it is with more labour, trouble, and diffi∣culty.
II. Hermes. All the Wis∣dom of the World is compre∣hended within this, Learning the Art is placed in these won∣ful hidden Elements, which it does obtain, finish, or compleat. It behoves him therefore, who would be introduced into this our hidden Wisdom, to quit himself from the Usurpation of Vice, to be Just and Good, of a profound Reason, and rea∣dy at Hand to help Mankind of a Serene and pleasing Coun∣tenance, Courteous in his Con∣versation to others; and to himself a Faithful Keeper of the Arcanums, being once re∣vealed to him.
Salmon. The knowledge of this nearest Sulphur, and how to prepare and use it in this work, is the Summ of the whole Art; it begins, compleats, and finishes the whole thing. But how this Sulphur is educed out of a
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determined Matter, few Au∣thors have yet taught. The Volatile must be first fixed, and the Wild Tamed, before you can Operate rightly, else you will never be able to hold the Matter, to Operate upon it; the Dragon must be then Mastered and over∣come; being once Slain, you must endeavour to give it again a new Life, by raising it up into a new form, and restoring to it a new Vola∣tility, to wit, the Life of Sol and Luna; which by a Conjunction, and Legiti∣mate Digestion, with and in the Mercury of the Phi∣losophers, gives to the new generation, a new Bo∣dy, yet such a one as is Spi∣ritual, Subtil, full of Life and Power, and able to pe∣netrate into the most inward recesses of the most solid and compact Bodies, en∣riching even Vulgar Sol himself, with a thousand fold a greater Treasure than he contained before.
III. Hermes. And this know, that except you know how to Mortifie and induce Generation, to Vivifie the Spi∣rit, to Cleanse, and introduce Light, how things fight and contend one with another, are made Colorless and freed from their defedations, or Spots and Foulnesses, like as from Black∣ness and Darkness, you know nothing, nor can you perform any thing.
Salmon. This Mortifica∣tion, is intended of the first Life and form, without which you can do nothing, in order to Generation. You must make Alive by Killing, and Cleanse by first defi∣ling or bringing to Putrefa∣ction, and bring forth Light by first introducing Dark∣ness. The two contrary Principles must first fight and contend one with ano∣ther, and a Fatal War must be begun and carried on to the Destruction of the first form and Life, before the second form and Life can appear; and the Matter must be first made Colorless, that it may be able to re∣ceive the true Color and Tincture. In Order to this, the Philosophical Calcinati∣on is the beginning of the Work, then Dissolution,
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that the sublimed Matter may receive its determina∣tion. To mortifie is to Dis∣solve any thing into the principles of which it is Compounded: Therefore saith Senior, there is no Ge∣neration without Corrupti∣on; and in this Putrefacti∣on is the beginning of our Secret, which none but the initiated Sons of Do∣ctrine and Philosophy do rightly understand. There must be a most close Con∣junction or Matrimony, between the Superiors and the Inferiors, between the Spirit and the Body, which is made by Ascention and Descention, through the Power of the Invisible Life.
IV. Hermes. But this you may know, that this great Arcanum is a Matter of so great Worth, that even Kings themselves shall Venerate it; the which Secrets, it behoves us to keep close, and to hide them from every profane and worthless Person.
Salmon. That is, there is such a Vital Power, Strength, Efficacy and Virtue in this our Philosophick Tincture, that it is able to transmute all the Mercury in the World into fine Gold; and not noly all simple Quick-Silver, but also the Mercury of all other Bodies as of Saturn, Jupiter, Mars, Venus, and Luna; which Power it exerts not only in those Inferiour Bo∣dies, but is also able to transmute the whole Body of Gold into pure Tincture, and to exalt it to a thousand Degrees above what Nature has determined it to be.
V. Hermes. Understand also that our Stone is Conjoyn∣ed with, and Composed of ma∣ny things, of Various Colours, and of Four Elements, which it behoves us to Divide and Cut in Pieces, and to Disjoynt them; and partly to Mortifie the Nature in the same, which is in it.
Salmon. The Various things are Salt, Sulphur, and Mercury; the Body, Soul and Spirit; which Spi∣rit is that which joyns the Soul and Body together. In Mercury it self there is a Salt, Sulphur and Spirit:
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The Salt of that Mercury is the Philosophick Earth, which is to be Dryed or Drained, Ploughed up, Manured and Cultivated; and the Sulphur thereof is the Internal Tincture, which Transmutes; but it is the Spi∣rit or living Principle which gives the Permanency or Fixity, and without which all Bodies whatsoever would fall to Dust and Ashes; that is it which ties the Parti∣cles and Atoms of every thing together. In Sulphur, there is a Volatile Body, but a Fixing Spirit, and a Rubine Soul which tinges: This Body in the Putrefa∣ction is cast away, and only the Spirit and Soul, which are without Parts, or Pro∣portion, without length, breadth, or thickness, with∣out substance or corporeity are retained, and Conjoyn∣ed to the Mercury of the Philosophers by the Medi∣um of Salt, in which Salt lies the depth of the whole Se∣cret. This Salt is Vegeta∣ble, Mineral and Animal, from whence the Philoso∣phers were wont to say, that their Stone was Threefold, according to that Ternary of Generations. In this Salt there is a Corporeity joyned whith a Soul and a Spirit, that is with a Sul∣phur and Mercury spiritual, which are the Chains which tie all the Particles of the Body together. All these must be Cut in Pieces, se∣parated and divided, in the beginning of the Work, which is done by joyning of the three together; this is a Mystery which only the true Philosophers and Sons of Doctrine can un∣derstand. You must joyn Body to Body, Soul to Soul, and Spirit to Spirit, by which means you will make the separation; because the Soul will joyn with Soul, yet the Soul of the one will not joyn with the Body of the other, but separate.
VI. Hermes. And also to keep safe the Water and the Fire dwelling therein, which does contain its own Water, drawn from the Four Elements and their Waters; This is not Water in its form, but Fire, containing in a strong and pure Vessel, the Ascending Waters,
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lest the Spirits should flie away from the Bodies, for by this means are they made Tinging, and Permanent, or Fixed.
Salmon. That is the Mer∣cury and the Sulphur dwel∣ling in the Salt; or the Spi∣rit and the Soul dwelling in the Body, which is our Stone. The Fire (saith he) contains its own Water drawn from the Four Elements: That is, the Sulphur contains the Mer∣cury drawn from its Origi∣nal Fountains. This is not Water in Form but Fire. Nor is it Quick-Silver in form, but Sulphur; nor Spirit in form but Oyl, or Tincture, containing the Clouds, and Ascending Waters, which are of a dry consistency or Bo∣dy, sticking to the sides of the Glass, lest they should flie away in sublimation from the Bodies; by this means, being often iterated, at least three times, (but if it be six or seven times, it is yet better,) the Spirit enters into, and peirces and pene∣trates the Body, in Order to its Fixation: which at length is perfected which the high∣est Fixation and Tincture by the Fixing Oyl or Sul∣phur.
VII. Hermes. O Blessed Water in the form of Sea, which Element thou dissolvest! Now it behoves us, with this watery Soul, to possess a Sul∣phurous Form, and to mix or joyn the same with our Vine∣gar.
Salmon. Great is the Virtue and Power which dwells in the Aqua Philoso∣phica, from whence it is cal∣ed Blessed. For as com∣mon Water, washes away the Filth from things, and cleanses them outwardiy; so this our Elementated Water, not only Dissolves Bodies, but also Washes away and Cleanses them in∣wardly from all manner of Defilemens and Impurities; and being joyned with the Philosophick Vinegar, brings forth from them their in∣combustible Sulphur, which by projection, tinges and transmutes all imperfect Metals into most pure fine Gold and Silver. This Wa∣ter is the Key of the Art, by which the Bodies are
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oftentimes to be opened, that is, they are to be Dissolved, and by the same to be again Coagulated, to be made more noble, pure, and per∣fect: So that no Foot-steps of Death, Blackness, Corru∣ption, or Imperfection may any more remain in them. The preparation of this Wa∣ter is known but to a few, nor do many attain to it, because the Well is Deep out of which it is drawn, nor do the Vulgar Chymists understand it. But what∣ever you do, you can do no great Matter without the help of Nature: and tho' Aqua Fortis and Aqua Regis and such-like, are usefull in their places, to dissolve and Tear Bodies into Atoms, yet are they Alien, and far from the true Aqua Philoso∣phica, which has the Power to enter into the insides of Metals, whereas they, only divide them into many Su∣perficies. And therefore say the Philosophers, the pre∣paration of this Water is not to be Learned of Ma∣sters, but it must be taught by the Dictates of Nature her self.
VIII. Hermes. For when by the Power of the Water, the Compositum also is Dissolved, you have the Key of the Restau∣ration; then Death and Black∣ness flie away, and Wisdom pro∣ceeds on to the Finishing of the Work.
Salmon. This Water does not Tear or Gnaw Bodies into Pieces and Bits, but it Radically Dissolves them, and reduces them into their Prima Materia, as they were in their Original Generati∣on. Of this Nature are those Fountains & Springs in Hun∣garia, which have a Faculty of Transmuting what Iron soever is cast into them in∣to good Coper; and those other Fountains, into which if any Wood be cast, so as it remains but some certain time, by the Lapidescent Virtue of the Water, it is transmuted through its whole substance into Stone; which Memorable and well known Powers and Operations of Nature in these particular things, are in part a demonstration, or at least an Argument to per∣suade
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one to the belief of other Operations and Transmutations in the Me∣talline Kingdom. Ignis & Azoth say the Philosophers are enough for the whole Work: Learn therefore from Nature, the prepara∣tion of this Azoth, or Wa∣ter of the Philosophers: which Water being prepa∣red, does with a simple Operation, through the help of Nature, gently boyl∣ing in a soft Fire, bring the work to a conclusion, and perfect the same. This Operation indeed, or sim∣ple Coction, is that which opens the Door into the Chambers of Life, making Putrefaction and Death, and blackness, and darkness to vanish and flie away. This Water and this Fire, tho' simple, and simple in their Operation, yet are they hid; and known but to a few, for that they lead into the most recluse and abscondite recesses of Nature.
CHAP. VII. The Operations of Nature in the Aqua Phi∣losophica, as in a Seed.
I. HERMES. Now know my Son, that the Philosophers chain up [the Matter] with a strong chain, or band, when they make it to contend with the fire: be∣cause the Spirits in the washed Bodies, desire to dwell therein, and to rejoyce there. In these habitations, they vivifie them∣selves, and dwell therein, and the Bodies hold, or contain them, nor from them can they ever be separated.
Salmon. The Bodies be∣fore they can be 〈◊〉 united with the Spirit, and joyned one to another in a strong Confederation, must first be purified and washed with Azoth and 〈◊〉: for
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the washing is that which puts an end to the black∣ness; and the purification is made and continued till the White Elixir is made perfectly white, and till the red is made perfectly red; being thus cleansed and pu∣rified, the Spirit out of a natural propension is drawn to the Bodies; in which being ardently inflamed, it immediately commixes with them, and they are con∣joyned, with an indissolu∣ble conjunction, under the Chains of which they re∣main inseparable for ever. Now this conjunction is not made by chance, but from the meer affinity which is between the Bodies and Spirit, for they both pro∣ceed from one fountain and principle, though of the two, the spirit, by reason it vivifies, and holds the Particles of the Bodies to∣gether, is much the more noble, the more excellent, and most powerful Agent.
II. Hermes. Then the dead Elements are revived, and the Compositum, or 〈◊〉 Bodies are tinged and altered, and by wonderful ope∣rations, they are made perma∣nent, or fixed, as the Philoso∣pher saith.
Salmon. The Domicils of themselves remain dead, but the Inhabitants in them are alive. Now the Bodies of the Metals, are the Do∣micils of their Spirits; which when they are received by the Bodies, their terrestrial substance is by little and lit∣tle made thin, extended, and Purified, and by their Vivifying Power the Life and Fire, hitherto lying Dormant, is excited and stirred up. For the Life which dwells in the Metals, is laid as it were asleep, nor can it exert its Power, or shew it self, unless the Bodies be first Dissolved, Exalted, and turned into Spirit, (for that the Spirit does only Vivifie;) being brought to this Degree of purity and spirituality, and at length to perfection, by their abun∣dant Virtue, they communi∣cate their tinging property to the other imperfect. Bo∣dies, and Transmute them into a fixed and permanent
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Substance. This is the pro∣perty of our Medicine, into which the Bodies are redu∣ced; that at first, one part thereof will tinge ten parts of an imperfect body; then an hundred, after a thousand, then ten thousand, and so infinitely on. By which the Efficacy of the Creators Word is most apparently Evident, Crescite & Multipli∣camini, encrease and multi∣tiply. And by how much the oftner the Medicine is dissolved, by so much the more it encreases in Virtue and Power, which otherwise without any more solutions, would remain in its simple or single State of perfection; Here is a Celestial and Di∣vine Fountain set Open, which no Man is able to draw dry, nor can it be wholly exhausted, should the World endure to Eter∣nal Generations.
III. Hermes. O Beauti∣ful and Permanent, or Fixed Water, the Formator of the Royal Elements, who having obtained (with thy Brethren joyned with a moderate Go∣vernment) the Tincture, hast found a place of rest.
Salmon. He does not call the Matter of the Stone simply Water, but a fixed Watery form, which who∣so is ignorant of, knows no∣thing of the principles of this Science. This Foun∣tain (saith Bernard Trevisan) is a wonderful Fountain of Virtue, above all other Fountains in the whole World; it is as clear as Sil∣ver, and of a Celestial Co∣lor. It is the Formator of the Royal Elements; that is (as Bernard explicates it) it draws to its self the King, who after 130 days, it brings forth splendid, shining, and Crowned with a Royal Dia∣dem, who afterwards A∣dorns his Brethren, they being first Purified in the same Fountain, and freed from all their Internal Le∣prosie and Impurities: By this he means, Concord and Peace is produced, and a Stable Place of Rest, by which is prefigured, Tin∣cture and Fixation.
IV. Hermes. Our Stone is a most pretious thing yet cast forth upon the Dunghil. It a
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most dear and Valuable, yet Vile and the most Vile; [i. e. found among the most Vile things.] Because it behoves us to kill two Argent Vive's together, and yet to Value, Prize, and Esteem them, Viz. the Argent Vive of Auripigment, and the Oriental Argent Vive of Magnesia.
Salmon. It is the most pretious, because it is the Fountain of all Treasures, but cast forth upon a Dunghil, because it is found in the Putrefaction of the Matters, which is filthy and stinks like a Dunghil; and so tho' it be most dear being per∣fected, yet it is most Vile, as being found amongst the most Vile things, in the midst of Corruption and defilements. Our Stone is Composed of a double Ar∣gent Vive: The first of which Argent Vive's is Vile and Abject, and found in all places, in the Dunghil, in the High-way, in Plains, in Mountains and in Vallies, and without which Man, is not able to live one Moment of an hour; for it enlivens all things, both Animals and Vegetables, even Herbs, Plants, and Trees stand in need thereof; it preserves all things from Corruption, and every Mineral without exception. But would you know what it is; it is not Gold nor Silver, nor Gems, nor pretious Stones, these are things of great Price, and therefore not to be enu∣merated among those things, which are Vile and Mean. What is it then? It is Salt, but not the Vulgar Salt, with which Food is Drest, altho' that has one of the Qualities of this our Stone, viz. that of Dissol∣ving; but it is Sal Petrae, Salt of the Rock, of the Rock I say, by which run∣ning Mercury is transmu∣ted into the best and most perfect of Metals, and the Flint into the most hard A∣damant: but few will believe this, but such whom Expe∣rience and true Philosophy has taught, how it is found in all things, and by what Artifice it may be extracted out of them. This is that which without doubt our Author as under a Veil, calls Auripigment. And this is
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enough to be said concern∣ing this Argent Vive, that it is Vile and most Vile. But the other which he calls Oriental Argent Vive of Magnesia, is most Valuable and Pretious; this is not spoke of Vulgar Argent Vive, nor of the Vulgar Magnesia. But by this Argent Vive, he means the humidity of the Mixture, which is the Ra∣dical Humidity of our Stone. By Magnesia, he understands the Total Mixion, or Com∣positum, from which this Humidity is extracted, and which Moisture is called our Argent Vive; which Humi∣dity does indeed run in the Fire and in the same does dissolve the whole Composi∣tum, and also congeal it, makes it grow Black, makes it grow White, and also makes it grow Red, and in the end compleatly per∣fects it; and it is that which does all in all, being a most pretious Treasure to such as know it, and possess it. This Magnesia is the Power and Virtue of our Stone, which like an Universal Magnet draws all things to their Center, whether in the su∣perior or inferior Worlds. And the greater part of this Secret Arcanum lies ra∣ther in this pretious Magne∣sia, than in the former Vile Argent Vive: of which, tho the Philosophers have va∣riously hid it under Clouds and Veils, we have here said enough.
V. Hermes. O Nature, the greatest, the Creator of Na∣tures, which makest, contain∣est, and separatest Natures in a middle principle! Our Stone comes with Light, and with Light it is Generated, and then it Generates or brings forth the Black Clouds or Darkness which is the Mother of all things.
Salmon. Universal Na∣ture is but one thing, which is the very principle of Mo∣tion and Rest, and which, as Hermes saith, is the Crea∣tor of Nature, or the pro∣ducer of all things. But God Almighty is the Su∣pream Work-Master, and great Architect of the whole World, who created and brought forth this Universal Nature, that according to
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his Determination it might bring forth all other things in a middle principle, which is that of Generation, by a proper and specifick Power. So if Grain be cast into the Ground, God Almighty by his Instrument, Nature, cau∣ses it to Spring, and Grow; but this Eduction is in the middle principle, viz. the inward and latent Life, and energetick Spirit which spe∣cificates it to its own right & particular form, bringing forth from Wheat, Wheat, and not Barly, Rye, Oats or Pease, &c. so if the Seed of Gold which is Light, be Sown in a proper and fit Earth, Meliorated and made fit for the purpose, Nature by Virtue of the energetick Spirit or Light. lodged in the Seed of Gold, specifi∣cates that production, and makes it bring forth Gold again, 10. 100. or a 1000. fold, according to the good∣ness of the Earth in which it is Sown: But before it is brought to perfection, the Light must be Eclipsed, the Seed must Die, Corruption must prevail, and Darkness must Over-spread the Face of the Earth: By which say some Philosophers, nothing else is understood but the Magnesia of Saturn, now Saturn by the Greeks is cal∣led Chronos, that is Time, in which all things are produ∣ced, and the Magnesia it self, which is the Mother and the Generatrix of our whole Work.
VI. Hermes. But when we Conjoyn the Crowned King to our Red Daughter, and in a Gentle Fire, not yet too great or hurtful, she does Conceive, and will bring forth a faithful and excellent Son; which she does feed with a little Heat, and nourishes the permanent or fixed Matter, making it to abide even the greatest Fire.
Salmon. The Queen or the Red Daughter of the Philosophers is Luna, to wit, the Metalick or Philoso∣phick Luna, which now puts on the Masculine Na∣ture, by being Conjoyned to our Sol, our Crowned King, and she brings forth a Son, which the Philoso∣phers call their Mercury. This is wonderful, that the
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Parents who before were the Nurses and Feeders, are now by the same Nursed and Fed, but it is so in this Our Work. It is nourished with a gentle Heat, (not in the Vulgar way of Decoct∣ing) answerable to that of the Heavenly Fire or Sun. And it is fed 10 or 12 times with its proper Food and Drink, which is the Mer∣curial Bread and Water, by which it grows, increases, and is brought to perfecti∣on, resplendent in Glory like the most sparkling Fire. This Son ought indeed to be fed to Satiety, even so many times till it neither Hungers nor Thirsts any more, then is it Tinged and Fixed for ever.
VII. Hermes. But when you send forth the Fire upon the Leaves or enfoldings of the Sulphur, the Boundary of Hearts does enter in above it, is washed in the same, and his Putrefied and stinking Mat∣ter is extracted; then he is altered or changed, and his Tincture by the help of the Fire remains Red as Flesh.
Salmon. Every thing which lives, lives by Vir∣tue of its inward Fire or Heat; and Sulphur contains within it a hidden Fire, which by the External Fire is excited and stirred up; Life made manifest begins to live, and that which be∣fore was hid in the Sulphur, now exists and is made manifest; it is the business of the Fire, not only to Vivifie, but also to Depu∣rate, and Segregate the things which are Hete∣rogene, till (being separa∣ted) there appears at length in the Foeces a most pure and Rubicund Tincture of the Color of Flesh newly Killed and Bloody: This is the Blood of the Green Lyon, which the Philoso∣phers speak of; and it is said to be Green, not for any external Green Color, but from its Viridity or strength of Life. The Tin∣cture: is like Bloody Flesh new Killed, or Blood yet flowing and moist, which then is said to have attained the Degree of perfection. And as Flesh is nothing but
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Blood Coagulated, abound∣ing with a ful vigorous and perfect Spirit; so also Our Tincture is nothing but the Coagulated Blood (which Blood is the boundary or satisfaction of Hearts) even the Blood of the Green or Virescent Lyon, vastly re∣pleat with a Fountain of Vital Spirits.
VIII. Hermes. But Our Son the begotten King, doth take his Tincture from the Fire; And Death, and the Sea, and Darkness fly away from him.
Salmon. Now if you know what this Tincture is, Our Hermes here tells you very plainly, that it is made and remains Red by the help of the Fire; and again, Our Son the begotten King Sumit Tincturam exigne, doth take his Tincture from the fire, from whence plainly it is taken; the fire is that strong Fortitude, or invin∣cible strength, which brings forth this Tincture, or true Viridity of the Lyon. Whatso ever tincture flies away from the Fire, is Immature and imperfect; nothing can be right and perfect but what can endure the strongest Tryal of that Element; and therefore by consequence the Tincture is to be so long nourished by the Fire, till it comes to the height of Perfection. And thus our Stone, which before, viz. in its beginning, lay in Death, and was drowned in the Sea or Waters, and surrounded with Darkness, which was the Corruption of the Matter, is by the Power of the Fire, with a gentle Coction, assimulated to the Nature of the Fire, and at length wholly turn∣ed into Fire, where it dwells as in its proper Matrix or Element, and in the same only rejoyces and is de∣lighted, till by length of time it is converted into a Quintessence the true Phi∣losophick Tincture, and so Triumphs over Death, the Sea, and Darkness as ha∣ving really Conquered them, becoming a Medicine for the Bodies both of Me∣tals and Humane kind.
IX. Hermes. The Dra∣gon flies from the Beams of the
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Sun, who observes the Holes or passages, where they enter in; and our Dead Son Lives. The King comes from the Fire, and rejoyces with his Wife, laying Open the hidden things; and Obscured Virgins Milk.
Salmon. The Dragon here signifies the Earth, which is Black, blacker than Black: Now Serpents and Dragons delight rather in places under Ground, Holes of Rocks, and obscure Dens, than abroad in the Open Air and Light of the Sun, and therefore they avoid the shining Sun, viz. the Spirit of the Fire. This Dragon must be inclosed in a Vessel, little and round, well defended and Luted, and close stopped up, and then exposed to the Heat of the Sun for one Philoso∣phick Month, or space of 40 days, in which time it is destroyed, the parts being wholly Dissolved, by the deadly stink of which the King's Son happens also to be Killed: Both being there∣fore slain and put into ano∣ther clean Glass, are put in the Heat of the Sun for o∣ther 40 days, or other the like Heat, and in that space of time, the Dead Son by little and little is revived and restored to life; but the Dra∣gon by the same heat, be∣ing vehemently over born is wholly Consumed and Re∣duced to nothing. Now the King seing the Heat of the Sun to be too weak to Work a Total deliverance from the Poyson of the Dra∣gon, prepares a Bath for himself and his Son to wash in; in the mean time the Virgins Milk is brought to its Whiteness, with which the Son is Copiously Fed, and the hidden Tincture is brought to light, and ad∣vanced to the height of its Glory.
X. Hermes. Now the Son Vivified, or made to Live, is made a Warior of the Fire, and superexcellent in his Tin∣ctures; for the Son has got the Blessing, having also the Root of the matter in him.
Salmon. The Father can never Desert the Son, for the Son is of him and from him, participating of his
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Life and substance: and is like unto him in all things; and by this new Generation is made patient and strong, able to endure the most vehement and lasting fire, without the least Diminuti∣on or hurt, to its substance. The Son has got the Blessing, that is, the Tincture and Fixity of parts. And the Root of the Matter is in him, that is, the Prima Materia, the Aurifick Seed, out of which the Golden Tree of the Philosophers is said to Spring and Grow, bringing forth much Fruit.
XI. Hermes. Come ye Sons of Wisdom, and rejoyce; be ye glad and exceeding joy∣ful together; for Death has re∣ceived its Consummation, and the Son does Reign, he is in∣vested with his Red Garment, and the Scarlet Color is put on.
Salmon. Having Con∣quered and overcome this horrible Monster; this terrible Dragon, this Poy∣sonous Serpent, this Malign and profligating Spirit, this Putrefaction, Corruption, and Darkness, this almost invincible Death, and brought forth a new Off∣spring to Life, Glory, and Perpetuity; full of Spirit and Power, of Sulphur and Tincture, even the highest Redness, enjoying a most fixt substance, always en∣creasing ad infinitum, which is the Reign and Dominion of this new Birth, Clothed with his Red Garment of Scarlet Color; I say, ha∣ving done all this, Hermes advises us to rejoyce and be glad, yea exceeding joyful; for this is the final end of Care, and Trouble and Sorrow; making Rich with a Treasure that can never be Consumed, Wasted, or brought to an end.
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CHAP. VIII. The Philosophick Riddle laid down after a new Manner.
I. HERMES. Now understand that this Stone cries out, nourish and perfect me, and I will reward you; give to me mine, that which is my own, and I will bountifully recompence you.
Salmon. It ought to be nourished and brought to perfection with proper Food of its own Nature, that is with Fire and Azoth; with Spirit, and the Virgins Milk: The true Aqua Phi∣losophica, which gives it sub∣stance, Tincture and Fixity. This is its own, and is like Leven made out of the same Paste, which for ever afterwards levens the whole Lump; if you do this, you will reap the Recompence of reward, the Fruits of your Labour, Riches, and Honour, and Glory, and every good thing.
II. Hermes. My Sol, and my Beams are most inward, and secretly in me: my own Luna also, is my Light, ex∣ceeding every Light; and my good things are better than all other good things.
Salmon. That is, our Mercury contains inwardly within its own Bowels the Aurifick Seed, but it is most inward, even Centeral, so that it seems to be hid from the Vulgar Eye; this sub∣stance must be turned the inside outward, which can be done no ways but by Putrefaction, that the solar Sulphur may be made to appear. It contains also in its self Luna, which is un∣ripe, untinged Gold; yet it is said to be the Light, as being the Seed from which the Philosophick Tree, the good things of our Stone do proceed; the Aurora, the
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Morning of the Glorious Day.
III. Hermes. I give largly and plentifully: I reward the understanding with Joy and Gladness, with Delight, with Riches and Honour and Glory: And they that seek after me, I give them oportunities, to Know and Understand, and to possess Divine things.
Salmon. This is a Prosopo∣paeia, shewing the liberali∣ty of the Donor, the Infi∣nite and immense Treasures (as it may in a sense be said) with which all the worthy Searchers after this wonder∣full Mystery are Blessed: the Rewards are Honour, and Glory, and Treasure, infinitly exceeding that of Kings: The possessors of which slight, and under∣value all temporal things, in comparison thereof, and despise their uncertain, and fading satisfactions for that this can never be lost, nor spent, never be Exhausted, or consumed, but remains as a fountain always run∣ning, an Eternal Spring for ever.
IIII. Hermes. Now know that which the Philosophers have hidden and obscured is written with seven Letters. Alpha and Yda, follow the two: And Sol in like manner follows the Book [of Nature] notwithstanding, if you are willing, or desire that he should have the Dominion you must watch the motions of Art, to joyn the Son to the Daughter of the Water, which is Jupi∣ter: This is a hidden Secret.
Salmon. Under the notion of seven Letters (signifying the seven Planets, and the seven Metals answering to them) Hermes has hid the Secret; and in the follow∣ing words, as in an AEnigma, has lockt up the Great Mystery, so that it is hard for any one positively to give a true interpretation. Tho' by Alpha and Yda, tis probable he means the Spi∣rit and the Soul, which follow the two, Mercury and Sul∣phur, which is the Conjun∣ction of Sol and Luna, a Mercury and a Sulphur fix∣ed and Incombustible. And by Sol following the Book
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[of Nature] is meant the natural Course of Generation, which is the same thing in Metals as in all o∣ther things. By the Daugh∣ter of the Water or Jupiter is meant Mercury, and by the Son, a Sulphur fixt and incombustible, such as are Sol, and Luna: in the Con∣junction of which Mercury and Sulphur lies the whole Secret. These two when conjoyned are but one thing: but there are two several kinds of fixed Sul∣phurs, the one and the more excellent is Solar and Red; the other Inferior to it, is Lunar, and White, out of which are made the different Ferments for the Elixirs White and Red.
V. Hermes. Auditor understand, let us then use our Reason: Consider what I have written with the most accurate Investigation, and in the Con∣templative part have demon∣strated to you. The whole matter I know to be but only one thing.
Salmon. He which easily believes, may easily be de∣ceived, and therefore he advises us to use our Reason; not to take things according to the Naked sound of the Letter, but to consider the weight of the Matter, the Power of the words, and the attendant circumstances to the same; what he has here most subtilly investi∣gated, you ought to con∣sider with a profound con∣templation: However, the Root of the matter he po∣sitively and plainly tells you is but one thing, which is the Aqua Philosophica.
VI. Hermes. But who is it that understands the sincere investigation, and inquires in∣to the Reason of this Matter? It is not made from Man, nor from any thing like, or akin to him, nor from the Ox or Bullock. If any living Crea∣ture conjoyns with one of ano∣ther Species, the thing is Neu∣tral indeed which is brought forth.
Salmon. Our Hermes has given us the sincere investi∣gation of Matter, the true and right reason of the Ope∣ration, consentaneous to the
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Laws of Nature, but in some things he has left us in the Dark, at least to the use and exercise of our Reason and Judgment. And tho' he does not expresly say what the matter is ta∣ken from, yet he plainly tells you what it is not ta∣ken from; you cannot ga∣ther Grapes of Thorns, nor Figs of Thistles, is a Dictate from the Oracle of Truth; and so Hermes tells you, a Metalline Body and Substance cannot be taken from an Animal being: But Man brings forth Man, and Beast, Beasts; the Ordina∣tion of God in the Creati∣on of things remains invio∣lable; and if different Spe∣cies of the same Genus mix together, a contamination of both the Species follows; this is plain to the senses: the same thing happens al∣so in Metals.
VII. Hermes. Now Ve∣nus saith, I beget the Light, nor is the Darkness of my Na∣ture; and unless my Metal be dryed, all Bodies would cleave unto me; because I should make them Liquid: Also I Blot out, or Wipe away their Rust and Filthiness, and I ex∣tract their substance: Nothing therefore is better than me and my Brother, being Conjoyned.
Salmon. This is spoken Allegorically, because Venus as the Morning Star is the Harbinger or Forerunner of the Sun Rising. Where is Light there is Life, the Light being the Vehicle of the Life: There is no∣thing in Rerum Natura, which is not brought forth by the help of this Light, viz. by a Natural Genera∣tion: Metals are thus pro∣duced in their Mines: But this Light is not found in Metallick Bodies, because of their too great dryness and Terrestreity; and there∣fore because of the moist∣ness of Venus, they would gladly stick to her. This moist Metal Venus, which is neither Copper nor Brass, is endued with Lucidity and Splendor, and with a Fiery Virtue and Power, by which it melts Bodies, as if it was with a Fire of Coals; but it melts or liquifies them not simply, but by melting
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them, washes away their Rust and Corruptible mat∣ter; that is, extracts and brings forth to light their Purity and incorruptible substance, even their inward and hidden Tincture. What is done then? Truly if Ve∣nus and her Brother copulate together, and at length, by the Craft of Vulcan, are ta∣ken and held bound toge∣ther (by some invisible Pow∣er or Spirit) in Chains; she will be impregnated, and after a Revolution of ten Months, bring forth a Son more Noble and Excellent than the Parents. This is the pretious Stone, a Pearl of great price, the invalua∣ble Treasure, which even the Kings and Princes of the Earth, and the Great Ones of this World seek after; but it is hid from their Eyes, being only the proper Inhe∣ritance of the abject and humble in Spirit, who are the true Sons of Wis∣dom.
CHAP. IX. The last Act, or Conclusion of the Theory of the Philosophick Tincture.
I. HERMES. But the King, and Lord, or Dominator, to the Witnes∣ses his Brethren saith, I am Crowned, and Adorned with a Royal Diadem, I am cloath∣ed with the Royal Garment, and I bring joy and gladness of Heart.
Salmon. By the King is meant Gold; and by his Brethren, the other inferi∣our Metals, which all pos∣sess the Kingdom in com∣mon, the supream power of which resides in Sol alone, for that he sustains himself in the fire without hurt, e∣ven to the longest period of time. By the Royal Diadem he means Fixity; and by the Royal Garment Tincture, even the red Tincture of the
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Stone, which as Ferment or Leven, Leavens all the infe∣rior Metals, and transmutes them into its own Nature and Property, and this by the help of our Mercury.
II. Hermes. And being overcome by Force, I made my substance to lay hold of, and to rest within the Arms and Brest, [i.e. the Body or Womb] of my Mother, and to lay bold and fasten upon her Sub∣stance: making that which is Visible to be Invisible, and the hidden Matter to appear: for every thing which the Phi∣losophers have Vailed or Ob∣scured, is Generated by Us.
Salmon. That which is thus overcome by Force is Sol; that is, it is dissolved and its Body Opened, and made to joyn and Unite with Mercury, which is the Womb in which the solar Seed is Sown, which is the Mother thereof: in which Womb being digested and Ripened, it lays hold of the substance of Mercury, fast∣ens upon it, and converts it into its own Nature: Thus Sol which before was Visible, its substance being attenuated, is made invisible, and a Spirit; and that which was before hidden and invisible, is made to appear, which is the Internal Soul and Spi∣rit; that is, Tincture and Fix∣ity, which by Virtue of the Ferment is put upon Mer∣cury, whereby the Vailed or Obscured Matter is Ge∣nerated, which is the sub∣stance of our Stone, where∣by a Door is Opened into the Chambers of infinite Treasures.
III. Hermes. Understand these words, keep them, Meditate upon them, and enquire after nothing else: Man in the beginning is Generated of Nature, whose Bowels or in∣wards are Fleshy; and not from any thing else. Upon these words Meditate; and reject what is superfluous [to the Work.]
Salmon. With what Ve∣hemency and Earnestness does Hermes here speak, as tho' the whole Mystery lay in these words: And truly not in Vain does he bid un∣derstand them, keep them,
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meditate upon them, and to enquire after nothing else: You cannot gather Grapes of Thorns, nor Figs of Thi∣stles: As a Man Begets or Generates a Man, and a Beast a Beast, and as every Hearb, and Plant, and Tree are produced from their proper Seed; so in the Me∣talline Kingdom, Metals are only produced from Metalline Seeds or Roots, cast into a proper Womb, which is the Philosophick Mercury, the Earth whence they draw their Nourish∣ment, and by which they Grow, Encrease, and pro∣ceed on to Perfection. All other things whatsoever are Vain and Fruitless.
IV. Hermes. From thence saith the Philosopher Botri is made; from the Yellow or Ci∣trine, which is extracted out of the Red Root, and from no∣thing else; which if it shall be Citrine, thou hast sought it at the Mouth of Wisdom, it was not obtained by thy Care or Industry: You need not study to exalt or change it from the Redness: See I have not Limi∣ted you, or Circumscribed you under Darkness; I have made almost all things plain to you.
Salmon. By Botri he means the two Stones, the White; and the Yellow or Red, which are extracted out of the White and the Red Roots, viz. out of the Sulphur of Nature. That which Whitens, the same also makes Red; and the same that Kills, the same also makes Alive: (Qui mecum moritur, mecum oritur.) But this is true, only of the great Work it self; and not of any Branch thereof; in par∣ticular Works and Ope∣rations, you must have par∣ticular Ferments, which must be taken from Lu∣na for the White, and from Sol for the Red, as the Arabian Geber has at large and plainly taught us. Na∣ture does only and alone conjoyn and separate, and all its Operations are subtil and spiritual; but if you will be Wise above Nature, you shall certainly Err and suffer an irreparable loss: And having once brought it to the fixed Redness; there is nothing beyond that, in
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that is the Ultimate perfe∣ction, where you must take up your rest.
V. Hermes. Burn the Body of Laton or Brass with a very great Fire, and it will give you Gratis what you de∣sire; it will Stain, Dye, and Ting, as much as you can wish it, and that with Glory and Excellency. And see that you make that which is Fugitive and Volatile, or flying away, that it may not fly, by the means of that which flies not.
Salmon. By the Body of Laton or Brass, and by that which is Fugitive, he means the Philosophick and Vola∣tile Mercury, which by a Sulphur fixed and incom∣bustible (such as is taken from Luna and Sol) is to be fixed in the Fire, so as it may rest and remain therein tho' most Vehement, and Fusory, or in the strongest reverberation, without the least Diminution, Detri∣ment, or Corruption. But the Mercury is fixed by the Spirit of the Sulphur, not by its Corporeity; the Corpo real Particles only give form, and convey the Spirit to the Mercury, which could not be brought to it, in or by any other Vehicle. By the Fire, all the Heterogene or impure parts of the Mer∣cury are destroyed, the pure left behind, and held fast by the Power of the fixing Spirit, which other∣wise without the assistance and help of that Spirit would have vanished also: This Volatile substance it seizes upon, changes or trans mutes, and fixes, that is, brings over into its own pro∣perty. This tho' a Spirit contains in it the highest fixi∣ty, and its Body being O∣pened, is the Sulphur, or Seed which must be sown in the Philosophick Earth or Mercury, (as we have of∣ten said) that it may there Die, and resume a new Bo∣dy, a thousand fold more in quantity than its own, which by the enforming Power of the Energetick Spirit will be made to live, spring up and grow, to be a Tree, of the first Magni∣tude, bearing Golden Ap∣ples, whose Seed will be and remain in its self for
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ever, and bring forth a new to infinity of Generations: Its perpetual new Substance or Body being made out of the Substance of the Mer∣curial Earth, by the Power of the transmuting or Ve∣getating Spirit and Soul.
VI. Hermes. And that which rests or remains upon a strong Fire [is fixed,] and is also a strong Fire it self: And that which in the heat of a strong or boyling Fire is cor∣rupted, or destroyed, or made to sly, is Cambar.
Salmon. By Cambar also he means the self same thing, to wit, our Volatile Mercu∣ry, in its Corruptible State; or rather the Corrubtible and impure part thereof, which must be corrupted, or destroyed, and made to fly away, that that which is pure and will not fly, may appear and remain; but the purifying Fire must be known, in which the great Secret of the Operation lies; and without which nothing can be done, which Fire, as we have formerly said, is two fold, viz. Internal and External, the latter being used only to excite the for∣mer.
VII. Hermes. And know ye that Our AEs, Brass or La∣ton, is Gold, which is the Art of the premanent or fixed Wa∣ter; and the Coloration of its Tincture and Blackness, is then turned or changed into Redness.
Salmon. That is, Our Gold or Stone, or Tincture is the product of the perma∣nent or fixed Water, by which he means the Philo∣sophick Mercury impregna∣ted with the Spirit of the fixed and incombustible Sul∣phur. And by this you may perceive he puts a difference between the AEs, Brass or Laton, which is made by this permanent Water, and the Corpus aeris, or Body of com∣mon Brass. Now the Aqua permanens is that which con∣tains in it self the Tinctures of all Colors, Black only ex∣cepted, which is taken away from it, for that it is a sign∣of imperfection and impu∣rity: By this Water alone Mercury is turned or chang∣ed
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into the true Red, that is, into the Tincture of Sol. But to take away its Cor∣ruption, and to reduce it into the incorruptible and fixt Nature of Sol, that must be done by Sol alone, and not by any corruptible and Forreign Matter or Sub∣stance, for that Sol contains in himself the Seeds of fixity and Tincture, which no o∣ther Body in the World does besides. But to make Sol do, or perform these things, its Body must be opened, prepared, and made fit for this purpose, by Virtue of the Aqua permanens, or Aqua Philosophica.
VIII. Hermes: I confess that through the help of God, I have spoken nothing but the Truth: That which is destroy∣ed must be restored and renew∣ed, and from thence Corrupti∣on is seen in the Matter to be Renovated, and from thence the Renovation appears: And on both or either side, it is the sign of Art.
Salmon. He has 〈◊〉 erto been teaching you the first part of the Work, which is the Destruction of the first Birth and Life; concerning which he assures us, he has spoken nothing but the Truth: Our Mercury must be undone, and unmade, that is, corrupted and destroyed, and brought through Pu∣trefaction into a pure and Limpid Water, that it may be able to peirce the Metal∣line Bodies; from which State, by Conjunction with a pure, fixt, and incombu∣stible Sulphur, and by Vir∣tue of a subtle, living and fixing Spirit, invisible, with∣out length, breadth, or thick∣ness, (which Spirit is the Philosophick Fire,) it is to be renewed and regenera∣ted; the Water is to be dry∣ed up, the spiritual is to be made corporeal; the thin to be made thick, the Vo∣latile to be made fixt; and the changeable Colors re∣duced to a Unity and Per∣manency, either White or Red, according to the Or∣der and Root of the Ope∣ration; one and the same Mercury does corrupt and destroy the Bodies, and again exalt, perfect, and fix them; The Matter of
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Our Stone is but one, and therefore nothing can be more Alien from the Art, than to fetch it from many things; Nature is not mend∣ed or made better, but by a Nature of its own kind; as Vinegar makes Vinegar; so Our Art begins with Mer∣cury, and with the same Mercury it is Finished. It is a kind of Proteus, which, creeping upon the Earth, assumes the Nature of a Ser∣pent; but being Immersed in Water, it represents a Fish; presently taking to it self Wings, it ascends a loft, and flies like a Bird; yet notwithstanding it is but one and the same Mercury; with this the Artist does Work, and with it he tran∣sacts all the necessary Ope∣rations of our Stone, being fit and proper for them all, viz. for Putrefying, Distil∣ling, Coagulating, Morti∣fying, Vivifying, Subliming, and Tinging, without which seven Operations you la∣bour wholly in vain. Till you have Putrefied the Mat∣ter, you have not made one step in the true way; but that being done, you have accomplished the first sign of the Art, as Hermes testi∣fies.
CHAP. X. The Practical part of the Philosophick Work.
I. HERMES. My Son, that which is born of the Crow is the beginning of this Art.
Salmon. The Crow is the Blackness and Darkness of the Matter being Corrup∣ted: Now nothing was ever Generated or brought to light, which had not its be∣ginning from blackness and darkness, ex nocte Orphei, i. e. from principles Invisible; for so it is said concerning the Creation of the great World. In the beginning when God Created the Hea∣vens
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and the Earth, the Earth was empty and void, and dark∣ness was upon the Face of the Deep; and God said, let there be Light and it was so: From whence we may gather, that Darkness was Prior to Light: And so it is in this our Philosophick Work; and altho' it is commonly thought that the darkness or Dark principle is taken for the true Seed of things, yet it is no such thing, but on∣ly certain Rudiments, or rather the Domicil where∣in the true Seeds of things dwell: Nor is the Spirit by it self the Seed of things, nor yet the Corporeal Par∣ticles by themselves; but a certain portion of Spirit joyned with a fit proportion of Idoneous. Matter con∣joyned with an Eternal Soul; which in the beginning of our Work is to be Putrefied, and made blackness and darkness, that the whole Corporeal form may be made spiritual; and the Seed which before was Corporeal and Visible, or a Spirit joyned with a Soul and a Body, may become wholly spiritual: From this third, Immixt, Incorporeal, and Invisible Seed, as from the Crow, in the blackness and darkness of the Night, is our Stone, the true Seed brought forth, which, saith Our Hermes, is the beginning of this Art.
II. Hermes. See here, how I have obscured the matter spoken of to you, by a kind of Circumlocution; and I have deprived you of seeing the light [by giving you too much light:] And 1. This dissolved, 2. This joyned, 3. This nearest and longest, I have named to you.
Salmon. He tells us he has not nakedly demonstra∣ted the whole thing to us, but he has Indigitated the Matter with what fincerity he could, Circumscribendo, by a certain going about or Circumlocution, which the Sons of Art by thinking and Meditating upon, may at length happily find out. The Philosophers say, there are three several Birds, which from the Name of Hermes, they call Aves Hermeticae which fly by Night without Wings.
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The first is Corvus the Crow or Raven, which from its blackness is said to be the beginning of the Art; and is of the Nature of the Element of the Earth. Ano∣ther is the Swan, and is so called from the Whiteness in the middle, and answers to the Element of the Wa∣ter, in which the Swan is Conversant. The third is the Eagle, which is the Oleum seu Sulphur Philosophorum, and answers to the Air, for that it flys longest in the Air, and nearest to the Sun. But that you may not be decei∣ved by Names, these Birds, answer to so many Spirits, or rather to one only Spirit under that threefold ap∣pearance, or manifesta∣tion.
III. Hermes. Roast them therefore, then boyl them in that which proceeds from the Horse Belly, for 7, 14, or 21 days; that it may eat its own Wings, and kill or destroy it self. This done, let it be put in Petta Panni, and in the fire of a Fornace, which dili gently lute and take care of, that none of the Spirit may go forth: And observe, that the times of the Earth are in the Water; which let be as long as you put the same upon it.
Salmon. Hitherto he has for the most part, delivered the Art Theorically, now he comes to the Practical part, ordering the matter (before demonstrated in di∣vers manners) to be roasted, and to boil it in Horse∣dung, for a certain number of days. There is a time of digestion, which is the prime, or first Assation, or Decoction, with a fire weak and soft, like that of horse∣dung, which is sufficient for the first degree of Digesti∣on: This being done, the Dragon will eat his own Wings, and kill or destroy himself, that is, the matter will begin in the Terra Phi∣losophica, to be dissolved and corrupted. Then after the time of the solution is ab∣solved or compleated, the heat of the fire is by little and little to be augmented, and the matter to be deco∣cted in a Philosophick For∣nace or 〈◊〉, with a continual fire. But the Ves∣sel
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which must hold the matter, must be exactly sealed, lest the Mineral Spirits, (which have a most vehement and penetrating fire) should transpire, or go forth, and leave the dead Body: This may be done with Lutum Sapientiae, which you may prepare af∣ter this manner. Take Glue dried into powder, one ounce, Barly flower two ounces, green Wood Ashes, Salt, Calx Vive, Sand, Crocus martis, or Caput mort of Vitriol, ana one ounce, all being in fine powder, let them be mixed with juice of Comfrey, and Whites of Eggs, to the just consistency of Lute: with this the Mouths and junctures of the Vessels must be stopt and closed, so that the least Spirit or Vapour may not go forth.
IV. Hermes. The mat ter then being melted or dis∣solved and burnt, take the brain thereof, and grind it in most sharp Vinegar, or Chil∣drens Urine, till it be obscured or hid: this done; it does live in putrefaction.
Salmon. Our Stone con∣tains secretly or hiddenly in its self all the Colors of the World, which are not ma∣nifested, unless it be first melted or dissolved. As of∣ten therefore as it is melted in the fire, so often a new color arises from it, till all the colours are vanished, and the whole matter is reduced to ashes: And in these Phi∣losophick Ashes is the Phoe∣nix hidden, and out of them will it arise with glory and splendour; at first weak like a Worm, which in suc∣cess of time will become a Bird, even the most glori∣ous Phoenix. By the Brain thereof, he means the Spirit: But here he calls the Ashes the Brain, Metaphorically; for as the Brain is the Seat of the most pure and subtil Animal Spirit, in an Ani∣mal; so these Ashes are the place of the most subtil Mi∣neral, or Metallick Spirit, and the matter in which the said Spirit is hidden, e∣ven the most noble, and most pretious Spirit of this whole greater World. By the most sharp Vinegar, or Childrens Urine, he means the Acidity, or Spiritual
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juices of the Metals, or Me∣talick bodies: And by grind∣ing the Ashes therewith, he means dissolving them therein, which is the Phi∣losophick way of speaking: And this dissolution must be so long, till it putrefies, and the first color of the opera∣tion appears, which is black∣ness; which color must twice appear: The Stone must become Black twice, twice White, and twice Red; the cause of which is but one only, for that the putrefaction is twice repeat∣ed; and therefore it is said the second time to live in Putrefaction; that is, being once corrupted and putrefi∣ed; the second time it does putrefie. By the Brain (as I have said) is understood the Spirit, or the most subtil Mineral substance dissolved in the Radicated Vinegar of the Philosophers; if you know not the preparation or rectification of this Radica∣ted Vinegar, you know no∣thing of the true Philoso∣phick Menstruum, or dissol∣vent; there is no other Aqua Vitae Metalica, Aqua Vitae Mercurialis, Aqua Lapidis, but this Acetum Radicatum, for that it contains in it self all things necessary for this Work.
V. Hermes. The Dark Clouds will be in it, before it is Kill'd; let them be conver∣ted into its own Body; and this to be reiterated as I have described: Again let it be Kil∣led as aforesaid, and then it does Live.
Salmon. That is to say, while the Matter is in Dis∣solution and Putrefaction, in Killing but not Killed, the Clouds like a Tempest, will arise, which is an effer∣vescence caused from the contest of the contending principles, as is evident in all sorts of Fermentations: These Clouds must revert again, and be converted in∣to their own Body; and this Work must be so often reiterated, till no more Clouds arise, viz. till the Dragon is wholly Slain. This done he must be resto∣red to Life again, and made to live, and then killed again, as aforesaid, and then it does live, (as we have demonstrated
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in the Explication of the former Paragraph,) even in Putrefaction, from which it must at length (by the or∣der and course of the Ope∣rations) be freed and brought to its Ultimate Perfection.
VI. Hermes. In the Life and Death thereof the Spirits Work: For as it is Killed by taking away of the Spirit; so that being restored, it is again made Alive, and rejoyces therein.
Salmon. The Spirit is used both in the Killing of it, and in the making of it Alive again: but this is by some doubtfully under∣stood, whether it be meant of the innate or indwelling Spirit only, or of that Spirit joyned with another Metal∣lick Spirit, because he uses Spirits in the Plural number: However this is certain, that as Death is induced by ta∣king away the Spirit; so Life is retrieved, by resto∣ring it again.
VII. Hermes. But coming to this, that which ye seek by affirmation, ye shall see: I de∣clare also to you the signs of joy and rejoycing, even that thing which does fix its Body.
Salmon. That is, he de∣clares the cause of life and death, to be in the Spirits, to wit in the natural Spirits, whether Animal, Vegeta∣ble, or Mineral. He who knows how to revive dead Minerals, and to purify them, knows how to exert their powers, and is in the High∣way to the greatest of Se∣crets. 'Tis this Spirit, joyn∣ed with its Philosophick Earth, which has power to fix both perfect and imper∣fect bodies, and to tinge them into the highest per∣fection of Silver and Gold, which he calls the signs of joy and rejoycing.
VIII. Hermes. Now these things our Ancestors gave us only in Figures and Types, how they attained to the knowledge of this Secret; but behold, they are dead: I have now opened the Riddle, I have demonstra∣ted the proposition so much de∣sired, so much aimed at: I have opened the Book [of Secrets] to the Skilful and Learned;
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yet I have also a little concealed the hidden Mystery.
Salmon. He declares, that the ancient Philoso∣phers delivered the Matter, and Process of the Philoso∣phick Tincture in AEnigma's, and Types & Shadows on∣ly; they left no footsteps of the true thing behind them, but what every one might think of at pleasure; there∣fore from them our Hermes could receive nothing; and he professes, Ch. 1. Sect. 1. That he obtained the know∣ledge of this Art, by the inspi∣ration of the Living God on∣ly; God it was who did re∣veal and open the Secret to him. This Secret he has o∣pened in this Work, and made so plain, that the skil∣ful and learned may under∣stand it: 'Tis true, he has not unfolded every particu∣lar; but yet he has made things so plain, that he who can read him with a Philo∣sophick mind, may at length haply find out the truth: notwithstanding what he has revealed, he declares, he has a little concealed the hidden Mistery.
IX. Hermes. I have kept the things (which ought to be put a part) within their own bounds: I conjoyned the vari∣ous and divers figures and forms [of its appearance in the operation] and I have confederated or joyned together [with them] the Spirit. Re∣ceive you this as the gift of God.
Salmon. The meaning of which is, that he has first separated what ought to be separated, viz. the pure from the impure, and the Spirit from the Body, which is the first work in order to putrefaction, corruption, and death. Then secondly, he has joyned again what ought to be conjoyned, to wit, the various and divers figures and forms, the Soul with the Body, that it may again be enformed with Tincture and Substance. Thirdly, he has confedera∣ted, or joyned together with them; the Spirit, which ties the Particles of the Bo∣dy and Tincture so firmly together, that they can ne∣ver be separated, and unites
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them in a perpetual con∣junction with a fixity, which will endure for e∣ver.
CHAP. XI. The Practical part farther Explicated.
I. HERMES. It be∣hoves you therefore to give thanks to God, who has largely given [of his bounty] to all the Wise; who delivers us out of the Snares and Clutches of Misery and Pover∣ty.
Salmon. For this inesti∣mable Gift of God, it is but gratitude to return him the Tributes of Humility and Thanksgiving; to abase our selves before his Divine Majesty, with all humbleness and submission; who thus raises you out of the Dust to sit among Princes, ma∣king you to despise the Glo∣ries of Crowns and Scep∣ters as insignificant Baubles, and to rest with infinite content in the meanness of a despicable Cottage, for that you carry within your Brests the true Treasure, more valuable than all the whole World besides.
II. Hermes. I am proved and tried with the fulness of his Riches and Goodness; with his probable miracles; and I humbly pray God, that whilst I live, I may pass the whole Course of my life, so as I may attain him.
Salmon. When a Man becomes Master of this Ar∣canum, he is then tried and proved indeed, how in the midst of such a fulness of Riches and Happiness he can humble himself, and sink in to the deep A∣byss of nothingness, abstra∣cting himself from all the goodly things of this life: In this humble state God is only to be met with, (for the proud he beholds afar off) and in this abjection
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and self-denial, in this mor∣tification of the first life and birth, a second is to be found, a being brought forth in the love of God, the birth of the new Man formed af∣ter the Image of the second Adam, a new Spirit, a new Life joyned and United to the Life of God, which can never Perish or Decay, a Fountain of Eternal De∣lights, an inexhaustible Treasure, infinitely exceed∣ing that which we have all this while thus earnestly been seeking after, and pursuing.
III. Hermes. Take then from thence the Fats or Sul∣phurous Matter, which we take from Suets, Grease, Hair, Verdigrease, Tragacanth, and Bones, which things are writ∣ten in the Books of the An∣cients.
Salmon. By the Fats or Sulphurous Matter under∣stand, the Sulphurs of all kinds educed by the Alchy∣mick Art, out of Natural things, of which Sulphurs, one only is fixed, and in∣combustible, and it is a thing which is both in the Earth and in the Heavens; it is in Act, Animal, Vege∣table, and Mineral, found every where, known but by a few, and expressed by its proper Name by no Body, shadowed forth under Vari∣ous Figures and AEnigmaes. This fixed Sulphur, the Phi∣losophers understand to be nothing else, but the true Balsam of Nature, with which the Dead Bodies of the Metals are imbibed, and as it were throughly moist∣ned, to preserve them per∣petually from Corruption. The more any thing abounds with this Balsam, the longer it lives, and is preserved from perishing: From things therefore abounding with a Balsam of this kind, is this Our Universal Medicine drawn; which (as well as for Metals) is made most effectual to conserve Hu∣mane Bodies in a State of Health, and to root out all sorts of Diseases, whether accidental after the Birth, or Hereditary by Propaga∣tion, restoring the Sick to their pristine Health and In∣tegrity. This Sulphur is not taken from Suets, Grease,
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Hair, Verdigrease, Traga∣canth, Bones, &c. But un∣der these and other the like Names, our Hermes by a Philosophick Liberty, has vailed the Verity from im∣pious and unworthy Men.
IV. Hermes. But the Fats which contain the Tinct∣ures, which coagulate the Fugi∣tive, and set forth, or adorn the Sulphurs, it behoves us to ex∣plicate their disposition [more fully hereafter.]
Salmon. Here, in more words, Hermes explicates the Condition, or Qualities, and Properties, of the true Balsam of Nature, or Phi∣losophick Sulphur. 1. He says it contains the Tinctures. 2. It Coagulates Fugitive Substances. 3. It exalts the Power of the Sulphurs, by fixing the Volatile, and ma∣king Bright and Shining the things. which were Dark and obscure. The Volatiles of this kind, are nothing else but all the inferior and im∣perfect Metals, which by this 〈◊〉 or Sulphur, are 〈◊〉 into the best and 〈◊〉 Silver and Gold. Now this hidden Sulphur dwells in the Bodies, just as Fire in a Coal, or Natural Heat in a Humane Body, or the Vegetative Life in the Spring time, in Herbs, Plants, and Trees, which in Process of time, makes them bring forth Buds, Leaves, Flowers, and at length perfect Ripe Fruits and Seeds. Or like Heat in the inward parts of the Earth, and Bowels of the Mountains, where the most simple Bodies of things, or E∣lements are first mixed, and produce Metals, Minerals, Stones, &c. according to their several varieties and kinds: So this our Sulphur of Na∣ture contains in it self the true Tinctures, which by the revolution of time it ex∣plicates; making ripe the unripe, purifying the im∣pure, fixing the Volatile and ennobling the Ignoble and Vile.
V. Hermes. And to Un∣veil the figure or form, from all other Fats or Sulphurs, (which is the Hidden and Bu∣ried Fat or Sulphur) which is seen in no disposition, but
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dwells in its own Body, as fire or heat in Trees and Stones, which by the most subtle Art and Ingenuity it behoves us to extract without Burning.
Salmon. 4. It unveils the Figure or Form, distinguishing it self from all other Fats, Bal∣sams, or Sulphurs; He calls it Hidden and Buried, be∣cause it is not Vulgarly known, but only to such as are Adepts: And Buried, because it lies Centrally in the Bodies of Sol, Luna, and Mercury, as a thing Buried in the bowels of the Earth: It is seen in no disposition, but dwells in its own Body, that is, it is not perceptible in any of the imperfect Metals, because they have not Bodies able to hold it, till by it they are made pure and fixt, where they may become as its own Body is, and so takes up its habitation and dwells in them, as Heat does in Trees in the Spring time, when the External Heat of Sol, stirring up their internal or Mercurial Heat latent with∣in them, makes them bud, and bring forth Leaves, Flowers, Fruits, and Seeds, and that to perfection. This Sulphur (saith Hermes) it be∣hoves us to extract without Burning; for in the Mercu∣ry it is yet Volatile, and therefore by subliming of it more and more, it must be exalted, till at length it is fixt, but with great care and industry, lest you err in the Degrees of the Fire; which if it be too great, it burns, or breaks our Body or Ves∣sel, (which in this place we call the Matter it self, and is the Domicil,) in which this Celestial and Astral Spirit and Sulphur dwells, and so makes it Vanish and Fly away. Now it is said to be Volatile, only in re∣spect to the Body which holds it: in Sol and Luna, it is absolutely fixt; but in Mercury this same Sulphur seems to be Volatile; not that it is Volatile in its own Nature, but is only con∣tained in a Volatile Body, which is Immature and Weak, and cannot hold it: This Body therefore must be maturated and strength∣ned and made fixt, by Vir∣tue of this inherent Sulphur, being digested and Decoct∣ed
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in it, with an Idoneus or fit Heat for a certain Revolu∣tion of time.
VI. Hermes. And know that the Heaven is to be joyn∣ed in a mean with the Earth: But the Figure is to be in a middle Nature, between the Heaven and the Earth, which thing is Our Water.
Salmon. Here he speaks of the Three parts of the Stone. 1. Heaven, which is our prepared Gold. 2. The mean or Medium of Conjuction, which is our Aqua Philosophica. 3. The Earth or Foeces, which is Gold it self: Now wonder not that Gold is here con∣verted into Foeces, and is esteemed more vile, than the Heaven and the Water: But this is not spoken of Vulgar Gold, but of that which is Philosophick; which while it lies in Pu∣trefaction, seems to be a vile thing; now that it con∣tains in it self all Bodies, both perfect and imperfect, precious and vile, Gold and Lead, i. e. Plumbum Philosophicum, Aurum Lepro∣sum & Imperfectum, & Plum∣bum Fixum & Perfectum; but this is said to be in a mean; that is, tho' it may have the Color and Weight of Gold, and other properties, yet it may be made much more Spiritual, and Excellent, and Efficacious, almost in∣finitely, exceeding the Vir∣tues and Excellencies of the Vulgar or Common Gold; and this by the help of a middle Nature, (which is not so Volatile as Mercury, nor so Dead as common Gold,) which middle prin∣ciple is Our Water.
VII. Hermes. Now in the first place of all, is the Water, which goes forth from this. Our Stone: The second is Gold: But the third is Gold in a mean, which is more noble than the Water and the Foeces.
Salmon. The three parts of the Stone are here more plainly exprest. 1. The Water, which is our Mer∣cury. 2. Gold, which is Sulphur. 3. The mean, or almost Gold, which is Our Salt, or Philosophick Earth,
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and is more worthy than either the Water or the Foe∣ces, by which Vulgar Gold may by projection be ting∣ed, and made more than perfect. This is that preti∣ous Stone, in comparison of which, Gold it self, the most pure Gold, is esteem∣ed but as a little Sand, and Silver as Clay in respect thereof. This Gold in a mean, is Gold, in a middle principle, that is, Essential Gold in the Root of the Aurifick Agent, which is in the possibility of aug∣mentation or encrease, even as a very little Plant which becomes a great and migh∣ty Tree; now this third principle which he calls Gold in a mean, is the very Soul it self, which makes this our Philosophick Plant to grow, giving it form and Beauty, and making it become a Golden Tree of a vast and almost infinite magnitude.
VIII. Hermes. And in these three are the Vapors, the Blackness, and the Death.
Salmon. That is in one only Subject composed of three, Spirit, Soul, and Bo∣dy, these three Vapor, Black∣ness, and Death are latent, which three are also one. The Caput mortuum must be dissolved; for except the Body be dissolved, there can be no Coagulation of the Spirits: for the Solution of the impure and vaporous Body, induces and brings forth more pure and No∣ble Spirits, indued with a mighty Strength and Pow∣er. And by means of this Solution, a more perfect mixtion is made as of Wa∣ter with Water, which can∣not be separated; not like that of Sand with Sand, whose Superficies only touch one another, which is in∣deed no true mixtion. And thus by making a dissoluti∣on of the Metalline Princi∣ple, that which is not Me∣talline, nor will dissolve, nor mix with the dissolved Matter, (as the Vapor, the Blackness, and the Death or Putrefaction,) comes to be separated and removed, whereby the Dead comes to Live, and that which was in Captivity and Chains comes to be made free, de∣livered
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and set at Liberty.
IX. Hermes. It behoves us therefore to chase or drive away, and expel the Super∣existent Fume or Vapor, from the Water; the Blackness from the Fat; And the Death from the Foeces, and this by Dissolu∣tion: By which means we at∣tain to the knowledge of the greatest Philosophy, and the sublime Secret of all Secrets.
Salmon. In these three, that is, in the One, Com∣posed of the three, lie these other three, the Fume, the Blackness, and the Death, that is, the want of Ponde∣rosity, of Tincture, and of Fixity, both which threes in their own principles, are also but one thing, to wit, the Caput mortuum, which is depurated and revived by Dissolution only. And ex∣cept the Body is Dissolved, there can be no Coagulati∣on of the Spirits, as we have said before. And therefore if you would remove the Fumes, you must dissolve the Fumous, or imperfect Body, that it may mix with the Ponderating Spirit. The Fat or Sulphur is cleared from the blackness by mani∣fold Sublimations, bringing forth the pure Philosophick White and Red Flowers, which are the Tincture. And the Death is expelled by the Mercurial or Metal∣lick Spirit, which gives the Eternal fixity.
CHAP. XII. The Praxis exemplified from the Nature of Leven and Paste.
I. HERMES. Now there are seven Bodies, of which, the first is Gold, the most perfect, the King and the Head of them: which the Wa∣ter cannot alter, nor the Earth Corrupt, nor Fire Devastate; because its Complexion is Tem∣perate, or in a mean; and its Nature direct, in respect of
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Heat, Cold, Moisture, or Dry∣ness; nor is any thing that is in it Superfluous.
Salmon. The seven Bo∣dies are the seven Metals, the first of which is Gold, and the most perfect of them: Now tho' it be all that can be, or is requisite to be in a Body truly perfect; yet something more than perfect is designed by our Tincture: For Sol of him self cannot tinge nor melio rate any other Body, nor bring it to his own perfe∣ction, therefore he is to be made more than perfect by Virtue of this Philosophick Tincture, which opening his Body, shall exalt it a thousand fold beyond the degree of its perfection, making him able to trans∣mute other Bodies into his own form, fixity, and like∣ness. The other six Bodies are Silver, Tin, Copper, Iron, Lead, and Quick Silver, which last is also among the number of Spirits. Now there is a difference between the Common and Vulgar Gold, and our Gold, say the Philosophers. Ours 〈◊〉 the AEs, or Electrum Mi∣nerale, whose Composition, comprehends in it self all the Metals, according to this saying, Omne Aurum est AEs, sed non omne AEs est Aurum. This AEs or Aurum is rightly compared to Sol, who by the Testimony of Hermes next after God, go∣verns the World, and Illu∣minates all things, both Ani∣mate and Inanimate, of whom well Sung Palingenius,
— O Sol, qui tempora mutas,
Et cum temporibus, quicquid generatur in Orbe.
And as the Stars and all the other Planets receive their Light and Virtues from the Sun so also do all the other six Metals and Minerals re∣ceive theirs from Our Gold, almost in like manner by the Emission of its Rays or Beams, which is indeed its tinging Sulphur, and mul∣tiplying and fixing Spirit. All that is perfect 〈◊〉Sol is its Viridity, 〈◊〉 eternally generates 〈◊〉 multiplying 〈◊◊〉 Ferment of 〈◊◊〉
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This is the Elixir saith the Rosary, the compleat Medi∣cine, the most depurated and digested Substance, more than perfect, and per∣fecting all other bodies whe∣ther perfect or imperfect, making those that are per∣fect, much more than per∣fect. This is the true Phi∣losophick Gold (i. e. Gold in a mean, or Gold after a manner) more worthy, more Noble, and more Pre∣tious than Vulgar Silver or Gold, or any Gem, or Pre∣tious Stone. Many have sought this AEris Viriditatem in Vitriol; and Copper or Vulgar Brass, but they erred, and were deceived, follow∣ing the literal Discourse of the Philosophers, and not their Sense: For they ought not to have contemplated the Metals as they are Bo∣dies, but as they are redu-Ced into a most Subtil, Spi∣rituous, and Celestial Sub∣stance.
II. Hermes. Therefore the Philosophers bear up, and mag∣nifie themselves in it, saying, that such Gold in Bodies is like the Sun among the Stars, most Light and Splendid. And as by the Power of God, every Vegetable, and all the Fruits of the Earth are perfected; so by the same Power, the Gold, and [the Seed thereof] which contains all these seven Bodies, makes them to spring to be ripen∣ed, and brought to perfection, and without which this Work can in no wise be performed.
Salmon, As Sol is among the Stars and other Planets, and Vulgar Gold among the other Vulgar Metals and Minerals; so also is our Gold (which is the true Phi∣losophick Tincture) among the other Metals or Bodys re∣duced to a Spirituality and pure Tincture: And as Sol in the Heavens is the Medium that perfects all Sublunary or Inferior things by his Beams, Light, and Heat: So also Our Sol, (the true Seed of Gold, and the Seminal Pow∣er of the Aurifick Principle) is also the Medium which makes all the other seven Bodies not only perfect, but more than perfect; that they thereby may perfect other quantities of their own kind, yet lying in imperfection,
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viz. wanting Purity, Tin∣cture and Fixation: All which is done by Virtue of its sub∣tle Spirit, Tincture, and Fire. Therefore say the Philosophers, Our Gold is not Corporeal, but a depu∣rated substance in the high∣est degree, and brought to an Astral, or Heavenly Na∣ture: This is the Ixir, Elixir, or Fermentum, the true Tin∣cture and Spirit, tinging and fixing all other Bodies, and without which they cannot be perfected.
III. Hermes. And like as Paste or Dough is impossible to be Fermented, or Levened without Leven; so is it in this case, without the proper Fer∣ment, you can do nothing: When you sublime the Bodies, and Purifie them separating the filthiness and uncleanness from them, or from the Foeces, you must conjoyn and mix them to gether, and put in the Ferment, making up the Earth with the Water.
Salmon. Our Hermes, a little before has made men∣tion of Ferment, which he has in plain, open and ma∣nifest Words, declared to be Gold: He now comes to demonstrate the necessity of Fermentation, setting some of its Operations in Order. The other Imperfect Bodies are the Meal or Dough, and unless they be Fermented with their proper Leven, which is Gold, they cannot be brought into the proper∣ty of the Leven or Gold: but this Gold must be made spiritual and living, and the Bodies must be Dissolved, Sublimed, and Putrefied, before they can be mixed with the Ferment; this be∣ing done, viz. being made clean, subtil, and spiritual, the Ferment or prepared Gold is to be mixed therewith, making up the Earth with the Water, that is the Body with the Spirit. Now to bring the Bodies into this State, to be fit to be joyned with the Ferment, you must sublime them, purifie them, make a separation of the Foeces, then conjoyn and mix; all which are necessary in Or∣der to this Fermentation. The Ferment to the prepared Body, is as the Soul to the Body, or as Leven to Paste,
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without which the Mass could not be levened.
IV. Hermes. And you must Decoct and Digest till Ixir, the Ferment, makes the alteration or change, like as Leven does in Paste. Medi∣tate upon this, and see whether the Ferment to this Composi∣tum, does make or change it from its former Nature to ano∣ther thing. Consider also that there is no Leven or Ferment but from the Paste it self.
Salmon. Now he teaches us the Art of Levening; which is to Decoct or Di∣gest, till the Ferment makes an alteration or change, like as Leven does in Paste. This is a high point of Art, and ought to be seriously consi∣dered, even what the end of the intention is, which is to produce or generate Gold; and therefore (as I said above) Gold must be your Ferment. As Leaven is to Paste, so is this Gold or Ferment to Our Mercury, which is the prepared Body: And as Leven is made out of the same matter, out of which the Paste is made: so this Gold or Ferment is made out of the same prin ciples, viz. Mercury and Su l phur, which our prepared Bodies come from; there∣fore Hermes bids you consi∣der it, and tells you plainly, that there is no Leven, or Ferment, but from the Paste it self; and therefore Our Philosophick Gold, which is Ixir, the Ferment must be prepared from the Philoso∣phick Mercury and Sulphur in a fit proportion; that when it Works, it may purge out the Old Leven with all its effects, which are uncleanness, want of Tincture, and want of fixity, and so bring forth a regenerate matter, even a new substance or body, not according to the Old Leven, but according to the Nature of the New, which is wholly purity in the height of Tin∣cture and the strongest fixity. Now this Fermentum is said sometimestobe two fold, viz. Fermentum Lapidis Aurifici, which is from Gold, and Fer∣mentum Lapidis Argentifici, which is from Silver. This is a weighty thing, and wor∣thy to be seriously conside∣red of, and therefore advi∣ses us to meditate upon it: ex∣cept the Paste does receive the Virtues and Properties
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of the Leven into it self, it cannot be Levened: If it does, it becomes, by a suffi∣cient Digestion, absolutely the same thing with the Leven, both in its substance and properties, and all other respects.
V. Hermes. It is also to be noted, that the Ferment does Whiten the Confection or Compositum; and forbids or hinders the Burning: It con∣tains, holds, or fixes the Tin∣cture, so that it cannot fly away, and rejoyces the Bodies, and makes them mutually to joyn, and to enter one into another.
Salmon. He says here, that the Ferment does Whi∣ten the Confection, con∣cerning which Ferment a great doubt does arise, but it is easily solved Philoso∣phically thus. It is not Gold, except it be first Silver. Our Gold is the Tincture, or Soul, or Nourisher of the Work, without which it can never be done: nor is it made Silver, unless it be first Mercury: so that our Sol seems to appear with 3 Faces; first Black, which is the Putrefaction of the Mer∣cury. 2. White, which is the change or transmutation of the black Mercury into a White body, or Silver. 3. Red, which is also the transmutation of the White body, or Silver into a Red Tincture or Gold: so that you may see that this Fer∣mentum not only Whitens the Confection, but also keeps it from Burning, and so fixes the Tincture that it cannot change, vanish, or fly away. By rejoycing the Bodies, he means a repleni∣shing them with a fixed Tin∣cture, and a fixed substance, to wit, the Ingression of the Ferment into them by Proje∣ction: but because the Fer∣ment is not able to enter in∣to Dead Bodies, therefore they must be removed, and made Alive by help of the Aqua Medians, or Mediating Water, which is the Aqua Philosophica, which dissolves, subtilizes and spiritualizes, them, which makes also a Marriage or Conjunction between the said Ferment, and the White Earth: And in every Fermentation you ought to take notice of the Weight of every thing. If therefore you would Fer∣ment the White Foliated
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Earth, to the White Elixir, that it may be projected up∣on bodies diminished from perfection, you must take of the White or Foliated Earth three parts: Of the reserved Aqua Vitae two parts: Of the Ferment half part: Now if you work for the White, your Ferment must be so prepa∣red, that it may be made a White Calx, fixt and subtil: but if for the Red a most pure Yellow or Citrine Calx of Gold.
VI. Hermes. And this is the Key of the Philosophers, and the end of all their Works. And by this Science the Bodies are meliorated, and restored: and the Work of them (Deo annuente) is performed and perfected.
Salmon. This Art of Le∣vening or Fermentation is that which he calls the Key of the Philosophers, i. e. the Key which opens the Door into the Secrets and Mysteries of this whole Work: Of so great Virtue and Power is this Work of Fermenting, that he is bold to call it even the Key of the Philosophers: that is the beginning, mid∣dle and end of the Work, both for the White and the Red; so that by the Pow∣er and Efficacy thereof, the Bodies may be Renovated, and Exalted into a higher State of Perfection, than what they are by Nature.
CHAP. XIII. The Nature of the Ferment farther Explicated.
I. HERMES. But by Negligence and an ill Opinion of the matter the Ope∣rations may be spoiled and de∣stroyed; as in a Mass of Le∣vened Paste: Or Milk turned with Rennet for Cheese; and Musk among Aromaticks.
Salmon. Without doubt an error may easily be com∣mitted in the Work of Fer∣mentation, if you have a a false Conception thereof, or be ignorant of its Power, whereby you may miss the
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end; and be frustrate of your Expectations, losing all your cost and time; as is seen in the Levening of Bread; if you trouble the Mass of Meal and Water too soon, it will not be Le∣vened: If it lies too long, it will be over done; so in our Work, if you be too hasty, you will perform nothing at all: If too long, and with too Violent a Fire, you will hazard the breaking of your Vessel, and by an over Vo∣latility, frustrate the fixity of your Medicine: The making of Cheese is Famous, for almost every Housewife can tell you how easie it is to ruin or spoil all, (how good soever your Milk and Rennet may be,) if you be unskilful in the Art: If the Milk be too hot, or too cold, or the Rennet be too much or too little, or the Coagu lum lies too short a time, or too long, you may spoil your Cheese, and miss the Perfection, or Goodness, which therein you seek af∣ter. These are Familiar ex∣amples, and need no farther exposition. The Matter therefore is, first by our Fer∣ment corrupted, and brought into a blackness by Death, but not such a blackness, out of which it cannot be recovered; but so that in the Course of the Fermen∣tation, the Mass of the Con∣fection may pass through the mutation or changes of all the Colors. Now Heat working at the first in hu∣midity brings forth the blackness; but Heat work∣ing in the dryness, causeth Whiteness, and in the White the Citrinity and wonder∣ful deep Redness. These Va∣rieties of Colors are caused only by the Ferment in a pro∣per and fit heat, so that the Corruption of one is the Generation of another; and the Ferment becomes the Ferment of the Ferment, as the Philosophers speak. He who cannot taste the Sapor of Salt, will never attain to this desired Ferment of Ferments, which is the Soul, even before Fermentation. If therefore this Ferment be not well prepared, your Magistery will be nothing worth: and know, that this Fermentum is taken only 〈◊◊〉 and Luna, that is,
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from Gold and Silver, and converts the other Bodies into its own Nature: There∣fore it behoves you to know how to introduce this Ferment into Dead and imperfect Bo∣dys, (that is, to make Ingression) because it is the Soul; and this Soul gives to them Life and Perfection; so that to∣gether with this living and perfect Soul, they are made alive and perfect, and one perfect Body.
II. Hermes. The certain Color of the Golden matter for the Red; and the Nature there∣of is not sweetness, therefore of them we make Sericum, which is Ixir, [the Ferment:] and of them we make Enamel, of which we have Written.
Salmon. Altho' it does not here sufficiently appear what our Author means by Sweetness and Sericum, yet afterwards he so explains himself that we may guess at it; and that it is the Gol∣den Ferment for the Red; the adumbration whereof he gives us under the Mask of Encaustum or Enamel; and truly by Figures. 〈◊〉, and Tropical ways of speak∣ing, he has been pleased to deliver himself through this whole Work. I suppose he uses the Similitude of Sweet∣ness here in respect of Le∣ven; for that Leven is not Sweet.
III. Hermes. And with the King's Seal we have tinged the Clay, and in that we have put or placed the color of Hea∣ven, which augments the sight of them, who can already in some measure see:
Salmon. By the King's Seal is meant the Virtue, Power, Character, or Tin∣cture of Gold, which tin∣ges Lutum the Clay, that is, the Mercurial Mass, or Earth, which is now but one thing, and a Secret drawn out of the Fountains of the Wise, for which rea∣son it is by some called Si∣gillum Sapientum: Also Si∣gillum Hermetis, and Sigil∣lum Mercurii. This is the thing which many have sought after in vain, and could never find, that is, the outward turned inward, and the inward parts turn∣ed
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outwards; that which was below raised up, and that which was above, laid down below; the Superi∣ors and Inferiors, the Hea∣vens and the Earth joyned together in one Globe or Mass, and digested toge∣ther in one, till they pro∣duce the heavenly color, the light of Sol, which gives such as have Eyes to see, the happiness of seeing a Foun∣tain inexhaustible, an Eter∣nal Spring, the permanent and endless Treasure.
IV. Hermes. Gold there∣fore is the most pretious Stone without Spots, also temperate, which neither Fire, nor Air, nor Water, nor Earth, is able to corrupt or destroy, the uni∣versal ferment, rectifying all things, in a middle or tempe rate Composition, which is of a Yellow, or true Citrine co∣lour.
Salmon. Our Hermes here confesses plainly, that the Philosophick Gold, is this most pretious Stone, with∣out blemish and incorrupti∣ble, and differs as much from vulgar Gold, as Le∣ven does from the Paste, or Yest from the Ale or Beer which is made by it: For as clear, well-wrought Ale, cannot change other Wort into Ale, nor Levened Paste leven another Mass of Meal and Water, (till it 〈◊〉 brought to the perfection of Leven,) so neither can vulgar Gold (which is the product of Mercury and Sulphur) transmute, or change any other body in∣to its own Purity, Tincture, and Fixity. No: This is only the work of our Stone, Elixir, Tincture, the true Philosophick Gold.
V. Hermes. The Gold of the Wise Men, boiled and well digested, with a fiery Water makes Ixir.
Salmon. The Gold is to be exquisitely boiled, as much as you please with a fiery water, and digested: This fire is found no where more perfect, better, or more powerful than in Mi∣nerals and their Roots, which Roots the Philoso∣phers say, are in the Air: And the Gold is Spiritual
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Gold, not the body of vul∣gar Gold unprepared. This Aqua Ignea, is nothing else, but the Mercury of the Philosophers, drawn from its Mineral Root. This Water is the Mother, which does dissolve the Gold con∣ceived in its Belly, being digested and nourished there for forty Weeks, at the end of which digestion, like as in the hour of a mans Nativity, the Soul [i. e. the Tincture arises] but not first nor quickly. In this point is all the hazard; but this being past, there is no more peril, the danger is wholly over.
VI. Hermes. For the Gold of the Wise Men is more weighty or heavy than Lead, which in a Temperate [or due] composition, is the fer∣ment of Ixir: and contrari∣wise, in a distemperature [or undue] Composition; the di∣stemperature, or hurt of the whole Work or Matter.
Salmon. Our Gold, the Off-spring of this great Work, is much heavier than Lead, because of its Weakness, Volatility, and Intemperature: Our Infant is of a most strong and tem∣perate Composition, heal∣ing the Infirmities of its proper Parents, and tinging the Mercury of all Bodies whatsoever, into the best and most pure fine Gold. By this is understood the Vital Roots of the Minerals, into which, if the Bodies be reduced, they are made apt, or fit for a new Rege∣neration, so that from the same you may have the true Tincture of the Philo∣sophers.
VII. Hermes. For the work is first made from the Vegetable: Secondly from the Animal, in a Hens Egg; in which is the greatest assistance, and the constancy of the Ele∣ments. And Gold is our Earth; of all which, we make Sericum, which is our Ferment, or Ixir.
Salmon. He here divides the great Work into two parts, viz. Vegetable and Animal, which is a Philo∣sophical fiction: But the true Work is but one, con∣sisting
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of an equal and tem∣perate mixtion of the Ele∣ments, to a perfect fixity. The Foundation. 〈◊〉 this Work, is laid in the Earth of the Gold of which 〈◊〉Ixir, Elixir, or Ferment is made, which is two fold. 1. For Luna, 2. For Sol. By the Ferment of Sol is understood the Seed of the Male: and by that of Luna, the Seed of the Female: of these there must be made, 1. A Conjunction 2. A Generation. The Ferment of Sol, is from Sol; as Lea∣ven is made of the substance of the Bread; and as a little Leaven, Ferments, or Lea∣vens, a great quantity of Paste (at least 〈◊〉. times its quantity;) so likewise a little Portion of this our Earth suffices to nourish and perfect the whole Stone. The Ferment, saith Avi∣cenna, reduces the Matter to its own Nature, Color, Sa∣por, and Form reducing Pow∣er into Act. For it Whitens the Confection, Multipies it, makes it Spiritual, Strength∣ens it makes it resist the Fire, makes it contain the Tincture, that it shall not fly away, opens the Bo∣dies and makes them, with it, to enter one into ano∣ther, and to be perfectly 〈◊〉, as Water with Water, which cannot be 〈◊〉, and is the end of the Work. Without this Ferment, no Elixir can be made, no more than Paste or Dough can be Levened without Leven. And this Elixir is the Ferment of Fer∣ments and the Coagulum of the Coagulum. For, it not only, Ferments the Inferior and imperfect Bodies, but also Gold: it self; making it from a perfect Body, much more than perfect. It is the most 〈◊〉 Mother which by how much the 〈◊〉 it is impregnated, by so much the more it conveives and brings forth propagating its Off-Spring to an 〈◊〉 of Generations. It is the only Key which opens and shuts the Gates leading to the Kingdom of the Mine∣ral Treasure, the Golden Mountain, the Gardens of the Hespenides, where all the Trees perpetually bear Gol∣den Fruit. Without this Key, it is not possible for any Man to attain to the perfection of this Art.
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CHAP. XIV. The Smaragdine Table of Hermes.
I. HERMES. This is true, and far distant from a Lie; whatsoever is below, is like that which is above; and that which is above, is like that which is below: By this are acquired and perfected the Miracles of the One Thing.
Salmon. That is to say. the truth of this our Art is confirmed by Experience, we know it to be truth by very matter of Fact; and notwithstanding all the So∣phisms, and Logomachia of the Schools, there is no Ar∣gument can stand against Experience. The Waters of the Cataracts of Heaven a∣bove, are like to the Waters below, when the great Fountain of the deep is bro∣ken up; and the Waters be∣low, are like to the Waters above. There are two parts in our Stone, a Superior part that ascends up, and an Inferior part which re∣mains beneath; and yet these two parts agree in One. The inferior Part or Earth, is called the Body or Ferment. The superior part or Spirit, is called the Soul or Life, which quick∣ens the Stone, and raises it up: The first must be dis∣solved, and made Water, like the Superior; and the Superior must be coagula∣ted, and made Earth, like the Lower, that they may be united, and become the Miracle of the one Thing; then will it be evidently demonstrated, that what∣soever is below, is like that which is above, and con∣trarywise. Nor do they differ one from another but by Accident, as Corrupti∣ble and Incorruptble, Pure and Impure, Heavy and Light, Clear and Opake, Agent and Patient, Mascu∣line and Feminine, &c. all which are Accidents, not
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Substances. Heaven or that which is above is Incorrup∣tible, where the pure Ele∣ments are made, from a Corruptible matter eleva∣ted or lifted up, in the Con∣cavity of which Firma∣ment, the Body or Sub∣stance of Luna is Gradua∣red. Hence it is apparent that this our Medicine must resemble Heaven it self, in Activity, Penetrativeness, and Incorruptibility; nor must it work as the Ele∣ments in Natural Bodies, which are as it were Dead, and destitute of any Power or Action.
II. Hermes. Also, as all things were made from One, by the help of One: So all things are made from One thing by Conjunction.
Salm. That is, as all things were made or came from One Confused Chaos, by the help of One Omnipo∣tent or Almighty God; so Our Stone is born or brought fourth out of one Confused Mass, by the help of one particular Mat∣ter or Thing, which con∣tains in it four Elements, Created by the determina∣tion of God. Here Hermes points forth the Universal Medicine in imitation of the Worlds Creation; which is performed by one Univer∣sal Spirit, and so by a Super∣natural Experiment, points forth this Our Natural Work. It is the Opinion of many Philosophers that the Spirit of Natural things, or the Spirit of Nature is the Medium between the Soul and the Body, as be∣ing that which makes the absolute and firm Con∣junction. But the Opinion of some is though the Spirit may be said to be the more subtile Subsistance; yet it can be no more separated from the Soul, than Light from the Sun.
III. Hermes. The Father thereof is the Sun, and the Mother thereof is the Moon: the Wind carries it in its Belly, and the Nurse thereof is the Earth.
Salmon. As living Crea∣tures beget their Like or Kind, so Gold generates
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Gold by the Virtue of Our Stone: The Sun is its Fa∣ther, that is, Our Philoso phical or Living Gold. And as in every natural Gene∣ration, there must be a fit and convenient receptacle, with a certain likeness of kind to the Father; so like∣wise in this Our Artificial Generation, it is requisite that the Sun, or Our Living Gold, should have a fit and agreeable Receptacle or Womb, for its Seed or Tin∣cture; and this is Our Phi∣losophical or Living Silver, i. e. Mercury, which is the Mo∣ther thereof. What Sol and Luna are in the Heavens a∣bove, the same are Our Gold and Silver in Our Heavens below. The Universal Mas∣culine Seed is the Sulphur Nature, the first and most Potent cause of all Generation: And if Sol does Live, it is necessary as Paracelsus saith, to live in some things, viz. in its own Radical Humidity, and most pure and simple Air, which contemperates the heat there of by its Humidi∣ty. The Wind is the Air, and the Air is the Life, and the Life is the Soul, which quickens the whole Stone. And therefore the Wind, Air, Life or Soul must car∣ry the Stone, viz. bring forth Our Magistery which being brought forth, it must be nourished by its Nurse, which is the Earth, for The Earth (saith Hermes) is its Nurse. The Wind Carries it in its Belly; by which the Universal, Inferior, and Fe∣minine Seed is dilated through the Air, and joyn∣ed to the Universal Supe∣rior and Masculine Seed, the Air or is the VVomb wherein the two Seeds are conjoyned. The Air arises from Fire and Water, as he Heaven from Fire and Air. Under the Appellati∣on of Fire, is comprehend∣ed the most pure substance of the Earth, ascending with Fire: and under the Name of Air the most pure Sub∣stance of Water; The Belly or Wonib of Nature, is a most pure Breath or Matter, raised from all the inferior Elements, converted into a 〈◊◊〉 Air, in which is conceived by the help of Luna, the Universal Seed
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of the Sun specificated also by the other Lights or Stars. Hermes will have three Ele∣ments, two under the Names of Sol and Luna, the third under the Name of Ventus, the Wind. The Earth is the Nurse of this Birth of the Air, by whose Breasts it is Nourished, whence it Sucks the 〈◊◊〉 (that is the more thick substance of the Inferior Water remaining yet in the Earth) by which it grows and 〈◊〉 to its Substance and Perfection, 〈◊◊〉 to the 〈◊〉 and Strength of a Man.
IV. Hermes. This is the 〈◊〉 Fountain of all Per∣fection, and its Power is Per∣fect and Intire, if it be chang∣ed into Earth.
Salmon. As if he should say this 〈◊〉 which 〈◊◊〉 shew you is the Ori∣ginal and Fountain of all Arcanums and Mysteries, the secret treasure of the whole 〈◊〉. But it is not brought to its Perfection till it is 〈◊〉 into Earth; then indeed is its Power perfect and intire: that is, if the Soul of the Stone (of which we have spoken be∣fore and which may be called the Wind or Air, which is also the Life, Vir∣tue, Power and Spirit) be converted into Earth, viz. a fixt Substance or Matter; so that the whole Air, Spirit, Life and Soul of the Stone may be conjoyned to its Earth, which is its Nurse, and be all turned into Fer∣ment. As in making of Bread, a little Leaven Fer∣ments and Transmutes, 〈◊〉 great deal of Meal or Paste: so also must Our Stone be Fermented, that it may be come Ferment to the 〈◊〉 Multiplication thereof. That which the Wind does bear in its Belly must be converred into Earth, then is the Work compleated; which is done by a long and Unwearied Decoction (not by evaporating, but 〈◊〉 the Spirits) till it becomes 〈◊〉 and in success of time is dryed in∣to a Pouder or 〈◊〉. But the time will be long and 〈◊〉, 〈◊〉 you must attend: it with Patience,
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according to the Matter you work upon. Some things are remote from Per∣fection, other things more remote, and others most remote, whilst other things are near to Perfection, o∣thers neerer, and some things nearest of all. He that knows not these things before he begins his Work, may afterwards deplore his Error, with very great loss.
V. Hermes. Separate the Earth from the Fire, and the Subtile and Thin from the Gross and Thick; but pru∣dently with long Sufferance, Gentleness and Patience, and Wisdom, and Judgment.
Salmon. Hetherto he has only discoursed the Theo∣ry, he now comes to shew you the Practical part, shewing first the Purificati∣on of the Matter of the Stone. You must do it gentlv, by little and little, not Violently, but Prudent∣ly and Wisely, after a Phi∣losophick manner: By Se∣parating he means Dissolv∣ing: for Dissolution is the Separation of parts: Some will have it, that by the Earth here, he means the Lees or Dreggs of the Mat∣ter, which is to be Separa∣ted from the Fire, the Air, and the Water, and the whole Substance of the Stone, that it may become Pure, and free from any Putrefaction or Defiled Matter: and this the Spa∣gyrick Philosophers say is the first Operation or Pre∣paration of the Matter or Parts of their Stone. But some understand hereby, the Separation of the four Elements, and this doubt∣less is the thing if it be spo∣ken of a Spagyrick, and not Vulgar Separation. Un∣der the Appellation of Fire, the two other are under∣stood, viz. Air and Wa∣ter; for the Fire cannot want or subsist without Air, nor is the Air without Wa∣ter; for Air is made of Water by the Mediation of the Fire, by which it is forced to Ascend up∣wards. But as to the Earth, it partly Ascends and is made Volatile, and part∣ly remains fixed below. By separating the Earth
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from the Fire, some will have it, that he would have the Thick to be sepa∣rated from the Thin, not the Thin from the Thick, be∣cause the Earth is thicker than the Fire. But by separa∣ting the subtil from the gross, is to be understood, the subtilizing of the Thick Matter, and Spagyrically to reduce that subtilized Mat∣ter into AEther or Spiritual Air. But this must prudent∣ly be done, with gentleness, long Suffering, Patience &c. that is according to the Laws of Art, but gently, even with a gentle Heat according to Natural Ge∣neration. The Instrument of Nature, and of the Spa∣gyrists Fire, without which the Work cannot be done. This Fire is either Internal or External. The Internal is proper to the substance or Matter, and Naturally dwells within it, which you must prudently stir up and Excite. The External is either Violent, or Tem∣perated in four several De∣grees. The Violent is that with which some things are Calcined, others Sublim∣ed, others (as Metalls) Liquified or Melted. The Temperate in its several Degrees, imitate or resem∣ble Nature, and are used for Putrefaction, Digestion, and Congelation, or Cir∣culatorily to dissolve and fix. But Various are these kinds of Fire, which are to be applyed according as the Subject requires, and the Prudence of the Ar∣tist directs, being continu∣al without interruption from beginning to the End.
VI Hermes. It Ascends from the Earth up to Heaven, and Descends again from the Heaven to the Earth, and re∣ceives the Powers and Efficacy of the Superiors and Inferiors.
Salmon. Here is to be observed that though Our Stone be divided in the first Operation into four Parts, which are the four Elements, yet as we have already said there is but two principal Parts of it, One which Ascends up∣wards and is Volatile, and another which remains be∣low, and is fixed, which is
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called Earth, and ferment which Nourishes and Fer∣ments the whole Stone. But of the unfixed or Vo∣latile part we must have a great quantity, that it may Nourish the purified Mat∣ter of the Stone, till it be made to Ascend, is su∣blimed, and subtilized: then being thus subtilized and made Volatile, it must be incerated with the Oyl, extracted from it in the first Operation, which is called the Water of the Stone, and so often Boyled by Subli∣mation, till by Virtue of the Fermentation of the Earth exalted with it; the whole Stone again does de∣scend, from the Heaven to the Earth, and remains fix∣ed and flowing; that is, that the Corporeal be made Spiritual by Sublimation, and the Spiritual be made Corporeal by Descension: Here is a Circulatory Di∣stillation admirably declar∣ed, and the Construction of a Spagyrical Vessel, to the Similitude of Nature. It Ascends from the Earth, i. e. from the inferiour part of the vessel: to Heaven, i. e. the superiour part: The matter generated of Sol, and Luna ascends, i. e. the thick Terrean sub∣stance thereof is converted or resolved, into Heaven, 〈◊〉 into a subtile substance like to Heaven: he de∣monstrates the Spagyrick solution, by what Instru∣ment and Artifice it is done; then he teaches the Fixati∣on, It Decends again to the Earth; as if he should say, after its substance is dissolved and made to As∣cend under the Obedience of the Internal Celestial Virtues or Powers, stand∣ing there the determined time of its Maturity, it re∣turns again, or descends, that is to say, the Spirit is made Corporeal, which was before a Body or made from a Body, Spiritual, which is nothing but the Philosophick Riddle. Fac Fixum Volatile, & rursus Vo∣latile fixum, & totum habebis Magisterium. And by this means it will obtain the Virtues of the Superiour and Inferiour Powers, i. e. the Heavenly and Volatile Pow∣er, to penetrate, grow, in∣crease
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or multiply: and the Earthly Power to give Substance, Corporeity, and Fixity.
VII. Hermes. In this Work, you acquire to your self the Wealth and Glory of the whole World: Drive there∣fore from you all Cloudiness or Obscurity, Darkness and Blindness.
Salmon. Possessing this Stone thus perfected, you possess all the Wealth and Treasures of the World; so that you may live free from Care and Trouble, from Discontent and Fears, from every Sickness and Disease: It is a Remedy for all Diseases both of Bo∣dy and Mind: It strikes at the root of Infirmities; and destroyes that which would destroy or undermine the Health and Prosperity of the Humane Body. This Stone, this Wealth, this Treasure, though it be but like to a Grain of Mustard∣seed, yet it grows to be the greatest of all Trees, in whose Branches the Birds of the Air make their Nests, and under whose shadow the Beasts of the Field dwell.
VIII. Hermes. For the Work increasing or going on in Strength, adds Strength to Strength, forestalling and o∣ver-topping all other Fortitudes and Powers; and is able to Subjugate and Conquer all things whether they be thin and Subtil, or thick and So∣lid Bodies.
Salmon. There is no Comparison of the Powers of other Natural things, to the Power of the Stone, for it is able to overcome and master all other Powers: it can convert common Quick Silver into a Congea∣led substance, and Trans∣mute it into fine Gold or Silver: and it can Penetrate and Peirce through all other hard solid or compact Bo∣dies, and strike them with a never fading Tincture, so firm and fixt, which the Power and Strength of the Strongest and most Violent Fire can never conquer or overcome. This is as much as if he should say, it is the compleat Virtue of total
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Nature, the Power, Effica∣cy and Potency of all things, and even (as it were) above Nature, so that it may not improperly be said to be a Work Metaphysical, for that it seems to act above or beyond Nature. It over∣comes or conquers all things, that is, it makes all subtil and thin things (as Quick∣silver) thick and coagulates them: and on the contra∣ry it Penetrates all thick and solid things, i. e. It makes every hard Metal whether Perfect or Imperfect (as Sol, Luna, Saturn, Jupiter, Mars and Venus) subtile and thin, and brings them to the greatest Perfection, expelling all the Malign and Dark Spirits possessing them and giving to them Tincture and Fixity, by its Subtility and Spiritualty.
IX. Hermes. In this man∣ner was the World made; and hence are the wonderful Conjunctions or Joynings to∣gether of the Matter and Parts thereof, and the Mar∣vellous Effects, when in this way it is done, by which these Wonders are Effected,
Salmon. The Creation of the World he brings as a Prior Example, or Exem∣plification of the VVork of Our Philosophick Stone, for as the VVorld was Cre∣ated, so is Our Stone com∣posed. As in the beginning the whole VVorld and all that is therein was a Chaos or confused Mass, but af∣terwards by the Virtue VVord, Power, or Spirit of the Great Creator, a Se∣paration was made, the E∣lements were divided and rectified, and the Univer∣sal VVorld was produced and brought forth Beauti∣ful and Perfect in Number, Weight and Measure. So also in this our work, we se∣parate the Elements, which we divide and rectifie by many sublimations, depres∣sions, and precipitations, whereby the perpetual and wonderful conjunction is made, which is the pro∣duct of the prime matter, and the root of the Golden Kingdom, in which power is produced into Act.
X. Hermes. And for this Cause I am called Hermes
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Trismegistus, for that I have the knowledge or understanding of the Philosophy of the three principles of the Universe. My Doctrine or Discourse, which I have here delivered concern∣ing this solar Work, is com∣pleat and perfect.
Salmon. Hermes Trisme∣gistus signifies the Thrice greatest Hermes, for that he had the knowledge of the three Principals of the Uni∣verse, viz. Salt, Sulphur, and Mercury, answering to the Body, Soul, and Spirit; Mineral, Vegetable, and Animal, of which he had the true Knowledge, he knew the way how to se∣perate them, and conjoyn them again, to make the fixt Volatile and the Vola∣tile fixt, to take away Tinctures, and restore bet∣ter again, all which are contained in Our Philoso∣phick Mercury which is the VVomb in which Our Philosophick (which is the true) Gold is Generated. It is said to be perfect, be∣cause 1. It contains all the Principles. 2. From its never fading Coler. 3. Its never perishing Body. It is resembled to a grain of VVheat, which unless it Dies, it brings forth no Fruit; but if it Die, and is Putrefied, passing through Death and Putrefaction or Dissolution, to Life and Heaven, there by perfect∣ing its Nature, it is infinite∣ly profitable. VVhat he has delivered concerning this Matter, viz. of the three Colers, Black, White, and Red; of the three Princi∣ples, Salt, Sulphur, and Mercury; of the three Sub∣sistences, Body, Soul, and Spirit; of the three O∣perations, Volatilization, Tincture, and Fixation; of the three States, Imper∣fection, Anihilation, and Perfection, he declares to be True and Compleat, and that the Stone thus Generated (existing and being in one only thing, viz. the Philosophick Mer∣crry) by a series of Natu∣ral Operations, is Perfect and Intire, wanting no∣thing.
Libri Hermetis Primi. FINIS.
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THE SECOND BOOK OF HERMES TRISMEGISTVS.
CHAP. XV. The Enterance into the Work, beginning with Argent Vive.
I. HERMES the Wise saith, if you Con∣serve a third part of your Camels, [viz. of the swift or Volatile Matter, or that which must bear the Bur then,] and Consume the re∣maining two thirds, you have attained to the thing desired; you have perfe∣cted the Work.
II. In like manner you must be careful of your Ar∣gent Vive; for the black Matter does Whiten the Flesh, and the Work is per∣fected by the Fire of the Wise.
III. And the Work is to be performed by a Spiritual Water, in which the black∣ness is washed away; and by that Instrument, in which the Foundation of the Work is laid, and in that time and moment, in which the Clouds appear.
IV. Now that Water, in or by which the blackness is washed away, is the Sweat
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or Moisture of the Sun, and Childrens Urine, [i. e. the Virgins Water.] The thing which I tell you is sufficient for you to know.
V. In like manner, take the Water of the Water, [Mercury of Mercury,] and with it cleanse and purifie the Wind, Fume, or Va∣por, and Abolish the black∣ness. Understand what this signifies, and rejoyce therein.
VI. Also in the same man∣ner, take the blackness and Conjoyn it; then have re∣spect to the White, and Con∣joyn the Red; so will you go through the thing desired, and come to the end of the Work.
VII. It is also to be no∣ted, that it is the Fire-Stone which Governs the Matter or Work, by the good plea∣sure of God: Boyl it there∣fore with a gentle Fire, Night and Day, lest the Water should be separated from it; even till it becomes of a Golden Color: Un∣derstand well what I say.
VIII. That also which Congeals, does Dissolve; and that which does Whi∣ten, does in like manner make Red.
IX. I have made plain to you the nearest way, that you may be easie and satisfi∣ed: Understand therefore these things, and Meditate upon them; and you shall certainly attain to the per∣fection of the Work.
X. It is also to be noted, that as Sol is among the Stars; so is Gold among the other Metalline Bodies: For as the Light of the Sun, is joyned to the Lights, and contains the Fruit of this Operation; so in like man∣ner Gold: Meditate upon these Words, and by the Permission of God you may find it out.
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CHAP. XVI. The Nature of the Medicine, and Govern∣ment of the Metals.
I. HERMES Moreover saith, he that out∣wardly takes in this Medi∣cine, it Kills him: but he that inwardly drinks it in, it makes him to Live and rejoyce. Understand what this means.
II. And as for this cause sake, this Water is said to be Divine, so it is said to be the greatest Poyson: and it is preferred before all other things, by so much as that without it nothing of the Work can be done.
III. It is also called Di∣vine, for that it cannot be mixed or joyned with any filth or defiled thing: and this Water of our Stone puri∣fies and cleanses the Natures of the Metals, and washes away their defoedations or defilements.
IV. And as Sol Acts up∣on Bodies, so also does this Water upon the Philoso∣phick Stone: Yea, it pene∣tates and sinks through it, and is constant, fixed, and perfect.
V. This indeed is seen in Sol; but it is to be under∣stood that the Work may be made through all the se∣ven Planets: as first from Saturn, then from Jupiter, Mars, Venus, Mercury, and lastly from Luna.
VI. The first is the go∣vernment of Saturn; to wit, to cause Sol to putrefie, or bring the Body to putrefa∣ction, which is done in the space of 40 days and nights. The second is the govern∣ment of Jupiter, which is to grind or break the matter, and in 12 days and nights to Imbue or moisten it,
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which is called the Regiment of Tin.
VII. The third is the go∣vernment of Mars, which is to induce Death or black∣ness, or to separate the Spirit from the Body, by which it is said to be changed. The fourth is the government of Sol, which is to Work away the Blackness and Poyson; and is indeed to make it White.
VIII. The fifth is the go∣vernment of Venus, which is to joyn the moist to the dry, and the hot to the cold, and to Unite them together in one: This is the Dominion of Brass or Copper, [or the the making of the matter of a changeable Yellow.] The sixth is the government of Mercu∣ry; which is to burn, and is called the Dominion of Ar∣gent Vive.
IX. The seventh is the government of Luna, which is to Decoct or Boyl, and make Hot, and so to per∣fect the matter, [with the fixed Citrine Tincture] in 25 days: and this is the Do∣minion of Silver. See here, I have gone with you through the whole Work; take heed therefore lest you err.
CHAP. XVII. The Difference of the Ferments, and Quality of the Spirit.
I. AND know that the White Body is made with the Whiteness; and its Ferment is that which you already know: Whiten there∣fore the Body, and under∣stand what I say.
II. Also in like manner you are to note; that the Stone sought after, has not its like or equal in the whole Earth. It is both outward∣ly and inwardly of a Citrine Golden Color; but when
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it is altered or changed, it is made a Body dark and black, like burnt Coals.
III. Now the Color of the Spirit taken from it is White, and the substance thereof is Liquid as Water; but the Color of the Soul thereof is Red.
IV. But the Soul and the Spirit thereof is returned to it again, and it doth Live and Rejoyce, and its Light and Glory returns again; and you shall see it over∣come and Triumph: And that which was even now Dead, shall have Conquered Death, and then it shall Live, and arise from the Dead, and Live as it were for ever.
V. Happy and Blessed therefore is he in whose Power the disposition of this Matter is, who Kills and makes Alive, and is Om∣nipotent over all for ever.
VI. I therefore advise you, not to do any thing in this work, till you get an understanding thereof: For if you be Ignorant and void of true Knowledge, you will err in whatsoever you do, you will wholly Labour in Vain, and your work will Perish.
VII. So that thus mista∣king in your Operation, you blame presently your in∣structors (the Philosophers) and think that they have erred, or taught you wrong, when it is only your Igno∣rance, and none under∣standing of their words.
VIII. This then know and understand, that the Day, is the Nativity or bring∣ing forth of the Light; but the Night, the Nativity or bringing forth of the Dark∣ness.
IX. Sol also is the Light of the Day; and Luna the Light of the Night; which God Created to govern the World.
X. But Luna does receive her Light of the Sun by Combustion, and is dilated or enlarged therewith: and by so much as she receives
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of the Light of the Sun, or does contain in her, of his Light; by so much does the Nature of Sol bear Rule over the Nature of Luna.
XI. If therefore you con∣template what I say, and Meditate upon my Words, you will find that I have spoken the Truth; and you will understand the signifi∣cation, of all that I have said, and the demonstrati∣on of the whole Matter.
XII. Know then, that the Spirit, is enfolded or circumscribed, within (as it were) its Marble House or Walls: Open therefore the Passages that the Dead Spirit may go out, and be cast forth from our Bodies: then it will become beauti∣ful, which is only a Work or undertaking of Wisdom.
XIII. Sow therefore [O God] thy Wisdom in our Hearts, and Root out the corrupt Principles which lodge therein, and leads us in the way of thy Saints, by which our Spirits and Souls may be Purified. Thou art Omnipotent, O Lord God Almighty, and canst do whatever thou pleasest.
CHAP. XVIII. Of Argent Vive, Tincture, Order of the Ope∣ration, and of the Fire.
I. THere is one thing which is to be won∣dered at, viz. after what manner Carmine, to wit, Grana Nostra, doth tinge or Dye Silk, which is of a contrary Natue, and tinges not a Dead thing: and af∣ter what manner Uzifur, to wit, Our Vermilion doth tinge Vestem which is of a contrary Nature and tinges not Live or growing things.
II. For it is not Natural for any thing to tinge other
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substances, not agreeable to their Natures. If therefore you put into your Composi∣tion, Red Gold, you shall find in the Tincture a pure and perfect Red: and if you put into it White Gold; the most passive Red will vanish or go forth. There is no∣thing indeed does tinge any thing, but what is Consimi∣lar to, or like it self.
III. And I testifie to you by the Living God, maker of Heaven and Earth, that the Stone which I have de∣scribed, you have perma∣nent or fixed, nor are you kept from it by the Earth or the Sea, or any other matter.
IV. Keep then your con∣gealed Quick-Silver, many parts of which are lost be∣cause of its subtilty. Also the Mountain in which is the Tabernacle which crys out; I am the Black of the White, and the White of the Black; I speak the Truth indeed, and I lye not.
V. Now know, that the Root of the Matter is, the Head of the Crow flying without Wings, in the dark and black of the Night, and in the appearance of the Day: from the Throat the fixing Spirit: from its Gall the Coloring or Tinging Matter is taken, from its Tail, the desica∣tion, or drying of the mat∣ter; from its Wings the li∣quid Water; and from its Body the Redness.
VI. Understand the mean∣ing of the words, for here∣by is understood our vene∣rable Stone, and the Fume or Vapour thereof which is exalted [lifted up or subli∣med] and the Sea eradi∣cated, and a Light shining.
VII. You are also to note, what Alums and Salts are, which flow from Bodies: if you put the Medicines [or Matters of the Medicine] in a just or true proportion, you shall not fear to err; but if you mistake the propor∣tion, you must add or di∣minish, according as you see it tends to the emenda∣tion or performing of the Work, lest a Deluge should
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come and overflow all, drowning the Regions, and overturning the Trees by the Roots.
VIII. And tho the Matter be unknown, yet consider these things, how, or after what manner these two Colors are distinguished, or diversified, by their Va∣pours: look into the sweet∣ness of Sugar, which is one kind of sweet Juice; and into the sweetness of Ho∣ney, which is yet more in∣tense or inward.
IX. Except you make the Bodies spiritual and impal∣pable, you know not how to putrefie Ixir, or proceed on in the Work; nor how the three Volatile Matters or Principles, fight one against another; and how they fail not, each in their turns, to devour one another, till of two being left, one, only remains.
X. Be careful also, how you increase your Fire (tho it is not to be very small when you dry up the Wa∣ter) and take heed that you burn not the Matter, be∣cause if the Vessel breaks, it will be with a mighty impe∣tus or force.
XI. And unless the Mat∣ter of the Stone, prove ini∣mical one to another, or con∣tend and fight with, and strive to destroy one ano∣ther, you shall never attain to the thing you seek after.
XII. If you mix your Calx with Auripigment, and not in a mean or due propor∣tion, the splendor and glo∣ry of the Operation will not succeed; but if you in∣terpose a medium, the ef∣fect will immediately follow.
XIII. Now know, that it is our Water, which extracts the hidden Tincture. Be∣hold the Example and un∣derstand it; if you have once brought the Body into Ashes, you have operated rightly.
XIV. And the blood (which is in the Philosophick Wa∣ter) of the animated Body, is the Earth of the Wise, to wit, the permanent or en∣during perfection.
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CHAP. XIX. That the Beginning of this Work is in the Blackness and Darkness: and of con∣joyning the Body with the Soul.
I. NOW it is that which is dead, which you ought to vivisie or make a∣live; and that which is sick, which ought to be cured: It is the White which is to be rubified; the Black which is to be purified; and the Cold which is to be made hot.
II. It is God himself who does create, and inspire or give life, and replenishes Nature with his Power, that it might follow and imitate his Wisdom, and act as an Instrument subser∣vient to him.
III. Iron is our Gold; and Brass or Copper is our Tin∣cture; Argent Vive is our Glory; Tin is our Silver; Blackness is our Whiteness; and the Whitness is our Red∣ness.
IV. From hence it ap∣pears necessary, that we should have a Body purify∣ing Bodies; and a Water subliming Water. Our Stone which is a Vessel of Fire, is made of Fire; and is converted into the same a∣gain.
V. And if you would walk in the true way, you must persue it in the evident or visible Blackness: for (saith our Stone) it is that which is hidden within, which does make me white; and the same thing which makes me White, makes me also Red.
VI. Conceal this thing from Men, like as a word which is yet in thy Mouth, which no Man understands;
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and as the Fire, Light, or Sight, which is in thine Eye: I will not tell it plainly to thee thy self, left by thy words thou conveyest my Breath to another, to thine own damage: This is the caution I give thee.
VII. Now know that this our Work, is made [or compounded] of two Figures [or Substances] the one of which wants the White Rust [Ceruse] and the other the Redish Rust [Crocus] Our Matters also are searsed thro our Sieves or Searses, made of pure or clean Rinds, and a most blessed Wood.
VIII. You are also to take notice, that the Fire∣stone of the Philosophers sought after, wants Exten∣tion, but it has quantity. It behoves you therefore, to support and nourish it on every side, and to continue it as in the middle.
IX. You must also con∣oyn the Body with the Soul, 〈◊〉 beating and grinding it 〈◊〉 the Sun, and imbuing it with the Stone; then puting it into the Fire, so long till all its Stains and Defile∣ments are taken away; let it be a gentle Fire for about seven hours space; thus will you get that which will make you to live.
X. I also tell you, that its habitation or dwelling place, is posited in the Bowels of the Earth, for without Earth it cannot be perfected: Also, its habita∣tion is posited in the Bowels of the Fire, nor without Fire can it be perfected, which is the perfection of our Art.
XI. Again, Except you mix with the White the Red, and presently bring or reduce the same into a perfect Water, it will tinge nothing; for it never tinges any thing Red, but that which is White: and while the Work is now perfecting, add them to the light of the Sun, and it will be com∣pleated Regimine Marino, as we have already declared: and by this conjunction a∣bove, your Stone will attain
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to its Beauty and Glory.
XII. Thus have you a dry Fire which does tinge: an Air or Vapour, which fixes and chains the Volatile Matter, binding the Fugi∣tive in Fetters; and also whitens, expelling the black∣ness from Bodies; and a fixed Earth, also receiving the Tincture.
CHAP. XX. The Order of the Practical part of the Ope∣ration.
I. WAsh your Mercury with the Water of the Sea, till you have taken away from it all its Black∣ness, so will you accomplish your work to perfection, in which rejoyce.
II. If you understand how a Resurrection is ac complished, i. e. how the living [Principle or Spirit] comes forth from the dead [Matter or Substance] how that is made apparent which was hidden, and how Strength is drawn forth through Weakness; you can∣not be Ignorant how to compleat and perfect this Work.
III. How Manifest and Clear are the Words of the Wise, yet so as the inter∣nal Life and Principal is still hidden; you under∣stand them not perfectly by their Expressions.
IIII. Two Bodies equally taken from the Earth, grind, in the Oyl of the Decocted Matter, and in the Milk of the White Volatile: Now mighty and wonderful are the powers and force of these Bodies, which are free∣ly bestowed upon you, through this whole Science, which you shall possess, and therewith a long and endu∣ring Life.
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V. Take by force the most Intense Wisdom, from whence you must draw forth the Eternal [perpetual or fixed] Life of the Stone, till your Stone is congealed, and its dulness is vanished; so will you accomplish the Life thereof sought after.
VI. Give therefore of this Life sufficienly to your Matter, and it will morti∣fie it [or bring it to putre∣faction] but repleat your Earth, and it shall make it to live [Spring, Bud, Grow, Germinate.]
VII. Plant this Tree up∣on your Stone, that it may not be in danger of the vio∣lence of Winds, that the Volatile Iufluences or Bird of Heaven, may fall upon it, and by virtue thereof, its Branches may bring forth much Fruit; from thence Wisdom does arise.
VIII. Take this Volatile Bird, cut off its Head with a fiery Sword, then strip it of its Feathers or Wings, undo its Joynts, and boil it upon Coals, till it is made, or becomes of one only Color.
IX. Then put the Ve∣nom, or Poyson to it, so much as is enough to bury or cover it; govern it now with a gentle Fire, till your Matter is mortified or pu∣trefied; which done, grind it with White Water, and manage it rightly.
X. For we bought two Black — [Crows] and we put them into a Paropsi∣dem, or Crucible [or Cupel] which we had by us, and Eggs or Silver Gobbets came out, White as Salt, these we tinged with our Saffron: of them we sold publickly two hundred times, with which we have been made Rich, and our Treasures are multiplied.
XI. And whosoever you shall imbue or fill with the Powers thereof, should they be hurt with the Poyson of Vipers, or the Malignity of Brass or Verdigrise, they shall be in no danger; for that it quickens and revives
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the Dead, and kills the Liv∣ing: It destroys and restores again; it casts down that which is elevated and lift up, and elevates that which is abjected and cast down, and gives you a dominion over the Heavens of the Earth.
XII. Now you must note, that there are two Stones of the Wise, found in the Shores of the Rivers, in the Arms of the Mountains, in the Bowels of the Floods, and in the back parts of the Kings House, which by in∣struction and prudent ma∣nagement may be brought forth, Male and Female.
XIII. By these being con∣joyned and made complex [or perfectly united into one consimiliar substance] you will be made wiser [you will see the reason of the Operation, and the end of the Work] Blessed God, how great and how wonderful a thing is this.
XIV. A certain Philoso∣pher dreamed, that the Kings Messenger came to a certain Podagrick, and the Podagrick desired that he might go with him; to whom the Messenger an∣swered, since thou hast the Gout, how canst thou go with me, for thou canst not walk.
XV. To whom the Po∣dagrick answered, Thou knowest that in the Root of this Mountain, there is a certain Tabernacle, bear∣ing me then thither, leave there the burthen, so shall I be presently freed or de∣livered from my Gout.
XVI. Then said he to me, thou art not able to touch the foot thereof: but going back, he took him up and placed him in the Tabernacle, the foot of which, the Messenger said, he was not able to touch: And waking from his Dream, he saw nothing. Behold the Similitude.
XVII. Another also saw in a Dream, wherein it was said, if any one truly should sit down by the way, and should ask you, whe∣ther
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you would think fit to do this thing, would you do it? He answered, I know not; the other said, thar he should lie or gene∣rate with his Mother in the middle of the Earth; then awaking, he saw nothing. Consider well this simili∣tude.
CHAP. XXI. The remaining Operations, and conclusion of this whole Work.
I. BUT leading you to the knowledge of Phy∣losophy, and exposing the Demonstrations thereof, in a Philosophick manner, we should make it the dirision and mockery of Women, and the play of Children.
II. Take also the fresh Bark or Rind, in the same moment; in which you shall after another manner, ex∣tract the matter or thing it self, in the place where it is generated; and put it in∣to a Cucurbit, and sublime it.
III. And that which is or shall be sublimed, separate it, for it is the Vinegar of the Philosophers, and their Sapience [i. e. their Salt.]
IV. Then take this Vine∣gar, and melt or pour it forth upon another Cortex, Bark, or Superfices of the Sea, and put it into a Glass Vesica, in which put so much of your Vinegar, as may over top it the heighth of Four Inches; this bury in warm Horse dung, for Thirty One [or Forty] Daies.
V. This time being past, take the Vessel forth, and you will find it now dis∣solved, and turned into a black and stinking Water; more black and stinking than any thing in the whole World.
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VI. Take then this very thing it self, and very gent¦ly elevate it in its taberna∣cle, till all the moisture is consumed, so as no more will ascend, this sublimed Matter keep carefully for your use.
VII. Then take the Foe∣ces, which remain in the bottom of the Cucurbit, and keep them, for they are the crown [and rejoycing] of the Heart: Die then the same and grind them, and add there to fresh or new Cortex of the Sea, that is say, Mercury, and grind them together, drying them in a warm Sun.
VIII. And the Waters from the same first sublimed, sink down to the bottom, which diligently grind and dry, and put them in the Crucible or Test of Ethel, and sublime: and the Mat∣ter being sublimed purely White, as fine Salt, keep it safely, for it is the Auripig∣ment, and Sulphur and Mag¦nesia of the Philosopers.
IX Understand now, and see that you govern your Work with Wisdom and Prudence, and make not too much haste.
X. Then take the Cucurbit, put half way into lute, and put into the same, your dissolved black Water, which you have sublimed; that is to say, nine parts, and of this whitned Auripigmen∣tum, which you sublimed from the Ethel two parts.
XI. I say, that this o∣pened or decocted Auripig∣ment, is immediately dis∣solved in the Water, and made like to Water; that nothing can be seen by mankind, of a more in∣tense, fixt, and perfect Whiteness, nor any thing more beautiful to the Eye, which the Philosopers call their Sal Virginis, or Virgin Salt.
XII. Put this into a little Vessel, called a Cucurbit, close well the Joynts, which put upon a gentle Fire, making it, as it were, but
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with two Coals at first, and then adding two others: and look into it, to see how the Water ascends and descends.
XIII. When you see the Vapour is consumed, and nothing more will ascend, of that which is elevated, nor descend, know that the Matter it self is now co∣agulated: make therefore a more intense and vehe∣ment Fire, for the space of three hours of the day.
XIV. Then lastly, take away the Fire, or let it go out, and the next day (all things being cold) open the mouth of your 〈◊〉, and take forth the Matter, which is of a substance, white, sincere, and melted or dissolved.
XV. This is your Sub∣stance sought after; and now you have comethrough to the end of your Work; manage it according to your Reason and Prudence, for (God assisting) you may make of it what you please.
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KALIDIS PERSICI SECRETA ALCHYMIAE.
Written Originally in Hebrew, and Transla∣ted thence into Arabick, and out of Ara∣bick into Latin: Now faithfully rendred into English,
By WILLIAM SALMON.
CHAP. XXII. Of the Difficulties of this Art.
I. THanks be given to God, the Creator of all things, who hath made us, renewed us, taught us, and given us knowledge and understanding; for ex∣cept he should keep us, pre∣serve us, and direct us, we should wander out of the right way, as having no Guide or Teacher: Nor can we know any thing in this World, unless he teach us, who is the begining of all things, and the Wisdom it self, his power and goodness, it is, with which he over-shadows his Peo∣ple.
II. He directs and in∣structs whom he pleases, and by his long-suffering, and tender Mercies, brings
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them back into the way of Righteousness. For he has sent his Angels [or Spirit] into the dark places, and made plain the Ways, and with his loving kindness re∣plenishes such as love him.
III. Know then my Bro∣ther, that this Magistery of our Secret Stone, and this Valuable Art, is a secret of the Secrets of God, which he has hidden with his own People; not revealing it to any, but to such, who as Sons faithfully have deserv∣ed it, who have known his Goodness, and Almighti∣ness.
IV. If you would request any Earthly thing at the Hand of God, the Secret of this Magistery is more to be desired, than any thing else. For the Wise Men, who have perfected the knowledge thereof, have not been wholly plain, but speaking of it, have partly concealed it, and partly re∣vealed it: And in this very thing, I have found the preceeding Philosophers to agree, in all their so much valued Books.
V. Know therefore, that Musa, my own Disciple, (more valuable to me than any other) having diligent∣ly studied their Books, and laboured much in the Work of this Magistery, was much perplexed, not knowing the Natures of things belong∣ing thereto: Whereupon he humbly begged at my Hands, my Explanation thereof, and my Directions therein.
VI. But I gave him no other Answer, Than that he should read over the Philosophers Books, and therein to seek that which he desired of me: Going his way, he read above an hun∣dred Books, as he found, or could get them, the true Books of the Secret of the Great Philosophers: But by them he could not attain the knowledge of that Mi∣stery which he desired, tho continually studying it, for the space of a Year, for which reason, he was as one astonished, and much trou∣bled in mind.
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VII. If then Musa my Scholar, (who has deserved to be accounted among the Philosophers) has thus fail∣ed in the knowledge of this Mistery; what may be sup∣posed from the Ignorant and Unlearned, who under stand not the Natures of things, nor apprehend whereof they consist?
VIII. Now when I saw this in my most dear and chosen Disciple, moved with Piety and Love to him, by the Will also and Appointment of God, I wrote this my Book near the time of my Death, in which, tho' I have preter∣mitted many things which the Philosophers before me have mentioned in their Books; yet have I handled some things which they have concealed, and could not be prevailed withal to reveal or discover.
IX. Yea, I have explica∣ted, and laid open certain things, which they hid un∣der AEnigmatical and dark Expressions; and this my Book I have Named, The Secrets of Alchymie, for that I have revealed in it, what∣soever is necessary to the knowledge of this Learning, in a Language befiting the matter, and to your sence and understanding.
X. I have taught four Magisteries far greater and better than the other Philo∣sophers have done, of which number, The one is a Mi∣neral Elixir, another Ani∣mal: The other two are Mineral Elixirs; but not the one Mineral, whose Vir∣tue is to wash, cleanse, or purifie those which they call the Bodies. And another is to make Gold of Azot vive; whose Composition or Ge∣neration is according to the Natural Generation in the Mines, or in the Heart and Bowels of the Earth.
XI. And these four Ma∣gisteries or Works, the Phi∣losophers have discoursed of, in their Books of the Composition thereof, but they are wanting in many things, nor would they clear∣ly shew the Operation of it
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in their Books: And when by chance any one found it out, yet could he not throughly understand it; than which nothing was more grievous to him.
XII. I will therefore in this Work declare it, toge ther with the way and man∣ner how to make it, but if you read me, learn to un∣derstand Geometrical pro∣portion, that so you may rightly frame your Forna∣ces, not exceeding the mean, either in greatness or smal∣ness; with all you must un∣derstand the proportion of your Fire, and the form of the Vessel fit for your Work.
XIII. Also you must con∣sider, what is the ground work and beginning of the Magistery; which is as the Seed and Womb to the Ge∣neration of Living Crea∣tures, which are shaped in the Womb, and therein re∣ceive their Fabrick, Increase and Nourishment. For if the prima materia of our Magistery is not conveni∣ently managed, the Work will be spoiled, and you will not find that which you seek after, nor shall you bring your Work to perfe∣ction.
XIV. For where the cause of Generation is want∣ing, or the root of the mat∣ter, and heat it self, your labour will be lost, and the Work come to nothing. The same also will happen, if you mistake in the pro∣portion or weight; for if that be not right, to wit, the proportion of the parts compounding, the matter compounded missing of its just temperature will be de∣stroyed, and so you shall reap no fruit, the which I will shew you by an Exam∣ple.
XV. See you not that in Soap, (with which Cloaths are washt clean and white) that it has its virtue and pro∣perty by reason of the just proportion of its Ingredi∣ents, which spread them∣selves in length and breadth, and because of which they agree to the same end; by which it appears, that the
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Compositum was truly made, and the power and efficacy which before lay hid, (which is called Pro∣perty) is now brought to light, which is the quality of washing and cleansing in a proper Laver?
XVI. But should the In∣gredients have been put to∣gether without proportion, being either too little or too much, the virtue and effi∣cacy of the Soap would be destroyed, nor would it a∣ny ways answer the end desired; for that that end or effect ariseth from the just proportion and mixion of each Ingredient: The same, you must understand, to happen in the Com∣position of Our Magiste∣ry.
CHAP. XXIII. Of the four principal Operations, Solution, Congelation, Albification and Rubification.
I. BEgining now to speak of the Great Work, which they call Alchymie) I shall open the matter with∣out concealing ought, or keeping back any thing, save that which is not fit to be declared: We say then, that the great work con∣tains four Operations, viz. to Dissolve, to Congeal, to make White, and to make Red.
II. There are four quan∣tities partakers together; of which, two are partakers between themselves; so also have the other two a cohe∣rence between themselves. And either of these double quantities, has another quan∣tity partaker with them, which is greater than these two.
III. I understand by these quantities, the quan∣tity of the Natures, and weight of the Medicines,
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which are in order dissolv∣ed and congealed, wherein neither addition, nor dimi∣nution have any place. But these two, viz. Solution and Congelation, are in one O∣peration, and make but one Work, and that before Com∣position; but after Compo∣sition those Operations be divers.
IV. And this Solution and Congelation which we have spoken of, are the solution of the Body, and the con∣gelation of the Spirit, which two, have indeed but one Operation, for the Spirits are not congealed, except the Bodies be dissolved; as also the Bodies are not dis∣solved, unless the Spirit be congealed. And when the Soul and the Body are joyn∣ed together, each of them works its Companion into its own likeness and pro perty.
V. As for Example. When Water is put to Earth, it strives to dissolve the Earth, by its virtue, property, and moisture, making it softer than it was before, bring∣ing it to be like it self, for the Water was more thin than the Earth. And thus does the Soul work in the Body, and after the same manner is the Water thick∣ened with the Earth, and be∣comes like the Earth in thickness, for the Earth was more thick than the Water.
VI. Know also, that be∣tween the solution of the Body, and the congelation of the Spirit, there is no di∣stance of time, nor diversity of work, as though the one should be without the other; as there is no difference of time in the conjunction of the Earth and Water, that the one might be distin∣guished from the other by its operation. But they have both one instant, and one fact; and one and the same work performs both at once, before Composition.
VII. I say, before Com∣position, lest he that should read my Book, and hear the terms of Solution and Congelation. should sup∣pose it to be the Composi∣tion
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which the Philosophers treat of, which would be a grand Error both in Work and Judgment: Be∣cause Composition in this Work is a Conjunction or Marriage of the congealed Spirit with the dissolved Body, which Conjunction is made upon the fire.
VIII. For heat is its nou∣rishment, and the Soul for∣sakes not the Body, nei∣ther is it otherwise knit un∣to it, than by the alteration of both from their own vir∣tues and properties, after the Conversion of their Na∣tures: and this is the solu∣tion and congelation which the Philosophers first speak of.
IX. Which nevertheless they have absconded by their AEnigmatical Discour∣ses, with dark and obscure Words, whereby they alie∣nate and estrange the minds of their Followers, from understanding the Truth: whereof I will now give you the following Exam∣ples.
X, Besmear the Leaf with Poyson, so shall you obtain the beginning of the Stone, and the Operation thereof. Again, Work upon the strong Bodies with one solution, till either of them are reduced to subtilty. Also Except you bring the Bodies to such a subtilty that they may be im∣palpable, you shall not obtain that you seek after. And, If you have not ground them, re∣peat the Work till they be suf∣ficiently ground and made sub∣til, so shall you have your desire. With a thousand such other like, unintelligable, and not to be understood, without a particular demonstration thereof.
XI. And in like manner have they spoken of that Composition which is after solution, and congelation, Thus. Our Composition is not perfect without Conjunction and Putrefaction. Again, You must dissolve, congeal, se∣parate, conjoyn, putrefie and compound, because Composition is the beginning and very life of the thing. These things who can understand with∣out being taught?
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XII. But 'tis true, that unless there be a compound∣ing, the Stone can never be brought to light: There must be a separation of the parts of the Compound, which separation is in order also to a conjunction. I tell you again, that the Spirit will not dwell with the Bo∣dy, nor enter into it, nor a∣bide in it, until the Body be made subtil and thin as the Spirit is.
XIII. But when it is at∣tenuated and made subtil, and has caste off its thick∣ness and grossness, and put on that thinness; has forsa∣ken its Corporeity, and be∣come Spiritual; then shall it be conjoyned with the subtil Spirits, and imbibe them, so that both shall be∣come one and the same thing, nor shall they for ever be severed, but become like water mixt with water, which no Man can sepa∣rate.
CHAP. XXIV. Of the latter two Operations, viz. Albification and Rubification.
I. SUppose that of two like quantities which are in solution and congela∣tion, the larger is the Soul, the lesser is the Body: Add afterwards to the quantity which is the Soul, that quan∣tity which is in the Body, and it shall participate with the first quantity in virtue only: Then working them as we have wrought them, you will have your desire, and understand Euclid his Line or Proportion.
II. Then take this quan∣tity, weigh it exactly, and add to it as much moisture as it will drink up, the weight of which we have not determined: Then
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work them as before, with the same Operations of a first imbibing and sublim∣ing it: This Operation is called Albification, and they name it Yarit, that is, Silver or White Lead.
III. When you have made this Compound white, add to it so much of the Spirit, as will make half of the whole, and set it to working, till it grows red, and then it will be of the co∣lour of Al-〈◊〉 [Cinnabar] which is very red, and the Philosophers have likened it to Gold, whose effects lead to that which the Phi∣losopher said to his Scholar Arda.
IV. We call the Clay when it is white Yarit, that is Silver: But when it is red, we name it Temeynch, that is Gold: Whiteness is that which tinges Copper, and makes it Yarit: And it is redness which tinges Ya∣rit, i. e. Silver, and makes it Temeynch, or Gold.
V. He therefore that is able to dissolve these Bo∣dies, to subtilize them, and to make them white and red, as I have said; that is, to compound them by im∣bibing, and convert them to the same, shall without doubt perform the work, and attain to the perfection of the Magistery, of which I have spoken.
VI. Now to perform these things, you must know the Vessels for this purpose: The one is an 〈◊〉, in which the parts are separa∣ted and cleansed; in them the matter of the Magiste∣ry is depurated, and made compleat and perfect.
VII. Every one of these Aludels must have a Furnace fit for them, which must have a similitude and figure fit for the Work. Mezleme and some other Philoso∣phers, have named all these things in their Books, shew∣ing the manner and form thereof.
VIII. And herein the Phi∣losophers agree together in their Writings; concealing the matter under Symbols,
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in many Books, but seting forth the necessary Instru∣ments for the said four O∣perations. The Instruments are chiefly two in number, one is a Cucurbit with its Alembick; the other is a well made Aludel, or subli∣matory.
IX. There are also four things necessary to these, viz. Bodies, Souls, Spirits, Waters; and of these four does the Mineral Work, and Magistery consist, all which are made plain in the Books of Philosophers.
X. I have therefore omit∣ted them in mine, only touching at them; and cre∣ated of those things which they over-passed with si∣lence; which what they are, by the sequel of the Discourse, you will easily discern; but these things write I, not for the Igno∣rant and Unlearned, but for the Wise and Prudent, that they may know them.
CHAP. XXV. Of the Nature of Things appertaining to this Work: Of Decoction, and its Effects.
I. KNow then that the Philosophers have called them by divers names: Sometimes they call them Minerals, sometimes Animals, sometimes Vege∣tables, sometimes Natures, for that they are things na∣tural: and others have cal∣led them by other names at their Pleasures, or as they liked best.
II. But their Medicines are near to Natures, as the Philosophers have taught in their Books; for that Nature comes nigh to Na∣ture, and Nature is like to Nature, Nature is joyned to Nature, Nature is drowned in Nature, Nature makes Nature white, and Nature makes Nature red.
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III. And Corruption is in conjunction with Generati∣on, Generation is retained with Generation, and Ge∣neration conquereth with Generation.
IV. Now for the perfor∣mance of these things, the Philosophers have in their Books taught us how to de∣coct, and how decoction is to be made in the matter of our Magistery: This is that which generates, and chan∣ges them from their Sub∣stances and Colours, into other Substances and Co∣lours.
V. If you err not in the begining you may happily attain the end: But you ought to consider the seed of the Farth whereon we live, how the heat of the Sun works in it, till the Seed is impregnated with its in∣fluences and Virtues, and made to spring, till it grows up to ripeness: This is the first change or transmuta∣tion.
VI. After this, Men and other Creatures feed upon it; and Nature, by the heat that is innate in Man, chan∣ges it again, into Flesh, Blood, and Bones.
VII. Now like to this is the Operation or Work of our Magistery, the Seed whereof, (as the Philoso∣phers say) is such, that its progress and perfection con∣sifts in the fire, which is the cause of its Life and Death.
VIII. Nor is there any thing which comes between the Body and the Spirit, but the fire; nor is there a∣ny thing mingled there∣with, but the fire which brings the Magistery to its perfection; this is the truth which I have told you, and I have both seen and done it.
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CHAP. XXVI. Of Subtilization, Solution, Coagulation, and Commixion of the Stone.
I. NOW except you subtilize the Body till it becomes water, it will not corrupt and putrefie, nor can it congeal the Fu∣gitive Souls when the fire touches them; for the fire is that which by its force and spirit congeals and unites them.
II. In like manner the Philosophers commanded to dissolve the Bodies, to the end that the heat might en∣ter into their Bowels, or in∣ward parts: So we return to dissolve these Bodies, and congeal them after their so∣lution, with that thing which comes near to it, till all the things mixed together by an apt and fit commixtion, in proportional quantities, are firmly conjoyned toge∣ther.
III. Wherefore we joyn Fire and Water, Earth and Air together, mixing the thick with the thin, and the thin with the thick, so as they may abide together, and their Natures may be changed the one into the other, and made like, and one thing in the compound which before were sim∣ple.
IV. Because that part which generates or fer∣ments, bestows its virtue upon the subtil and thin, which is the Air; for like cleaves to its like, and is a part of the Generation, from whence it receives power to move and ascend upwards.
V. Cold has power over the thick matter, because it has lost its heat, and the wa∣ter is gone out of it; and the driness appears upon it.
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This, moisture departs by ascending up; and the 〈◊〉 part of the Air has min∣gled 〈◊〉 self with it, for that it is like unto it, and of the same nature.
VI. Now when the thick body has lost its heat and moisture, and that the cold and dryness has power over it; and that their parts have mixed themselves, by being first divided, and that there is no moisture left to joyn the parts divided, the parts withdraw themselves.
VII. And then the part which is contrary to cold, by reason it has continued, and sent its heat and deco∣ction to the cold parts of the Earth, having power o∣ver them, and exercising such dominion over the coldness which was hidden in the said thick Body; that, by virtue of its gene∣rative power, changes the thick cold Body, and makes it become subtil and hot, and then strives to dry it up again by its heat.
VIII. But afterwards, the subtil part, (which causes the Natures to ascend) when it has lost its Occidental heat, and waxes cold, then the Natures are changed, and become thick, and de∣scend to the center, where the earthly Natures are joyn∣ed together, which were subtilized, and converted in their generation, and imbibed in them.
IX. And so the moisture joyneth together the parts divided: But the Earth la∣bours to dry up that moi∣sture, compassing it about, and hindering it for going out; by means whereof, that which before lay hid, does now appear; nor can the moisture be separated, but is held fast, and firmly retained by dryness.
X. In like manner we see, that whatsoever is in the World, is held or re∣tained by or with its con∣trary, as heat with cold, and dryness with moisture: thus when each of them has besieged its Companion, the thin is mixed with the thick, and those things are
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made one substance, viz. their hot and moist Soul, and their cold and dry Bo∣dy, are united, and made one.
XI. Then it strives to dis∣solve and subtilize by its heat and moisture, which is the Soul; and the Body labours to enclose, and re∣tain the hot and moist Soul in its cold and dry sub∣stance. And in this man∣ner is their Virtues and Pro∣perties altered and changed from one thing to ano∣ther.
XII. I have told you the Truth, which I have seen, and my own self has done: And therefore I charge you to change or convert the Natures from their Substan∣ces and Subtilties, with heat and moisture, into their Substances and Colours. If you proceed aright in this Work, you must not pass the bounds I have set you in this Book.
CHAP. XXVII. The manner of Fixation of the Spirit, Deco∣ction, Trituration, and Washing.
I. WHen the Body is mingled with moisture, and that the heat of the fire meets therewith, the moisture is converted into the Body, and dissolves it, and then the Spirit can∣not go forth, because it is imbibed with the Fire.
II. The Spirits are fugi∣tive, so long as the Bodies are mixed with them, and strive to resist the fire, its heat and flame, and there∣fore these parts can scarcely agree without a good and continual Operation, and a steadfast, permanent, and natural heat.
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III. For the nature of the Soul is to ascend upwards, where its Center is; and he that is not able to joyn two or more divers things together, whose Centers are divers, knows nothing of this Work.
IV. But this must be done after the conversion of their Natures, and change of their Substances, and mat∣ter, from their natural Pro∣perties, which is difficult to find out.
V. Whoever therefore can convert or change the Soul into the Body, and the Body into the Soul, and therewith mingle the subtil and volatile Spirits, they shall be able to tinge any Body.
VI. You must also un∣derstand, that Decoction, Contrition, Cribation, Mu∣nidification, and Ablution, with Sweet Water, are most necessary, to the Secret of our Magistery.
VII. And if you bestow pains herein, you may cleanse it purely; for you must clear it from its black∣ness and darkness, which appear in the Operation.
VIII. And you must sub∣tilize the Body to the high∣est point of Volatility and Subtility; and then mix therewith the Souls dissol∣ved, and the Spirits clean∣sed, and so digest and de∣coct, to the perfection of the matter.
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CHAP. XXVIII. Of the Fire fit for this Work.
I. YOu must not be un∣acquainted with the strength and proportion of the fire, for the perfection, or destruction of our Stone depends thereupon: For Plato said, The fire gives profit to that which is perfect, but brings hurt and destruction to that which is Corrupt.
II. So that when its quan∣tity or proportion shall be fit and convenient, your Work will thrice prosper, and go on as it ought to do: but if it exceed the measure, it shall without measure corrupt and destroy it.
III. And for this cause it was requisite, that the Phi∣losophers have instituted several proofs of the strength of their Fires; that they might prevent and hinder their burning, and the hurt of a violent heat.
IV. In Hermes it is said, I am afraid, Father, of the E∣nemy in my House: To whom he made Answer; Son, Take the Dog of Cora∣scene, and the Bitch of Ar∣menia, and joyn them toge∣ther; so shall you have a Dog of the colour of Heaven.
V. Dip him once in the Water of the Sea; so will he become thy Friend, and defend thee from thine Enemy, and shall go along with thee, and help thee, and defend thee wheresoever thou goest, nor shall he ever forsake theee, but abide with thee for ever.
VI. Now Hermes meant by the Dog and Bitch, such Powers or Spirits as have power to preserve Bodies, from the hurt, strength, or force of the Fire.
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VII. And these thing are Waters of Calces and Salts, the Composition whereof is to be found in the Writings of the Philo∣sophers, who have discour∣sed of this Magistery; a∣mong whom, some of them have named Sea-water, Virgins Milk, food of Birds, and the like.
CHAP. XXIX. Of the Separation of the Elements.
I. AFterwards take this precious Stone, (which the Philosophers have named, yet hidden and concealed) put it into a Cucurbit with its Alembick, and divide its Natures, viz. the four Elements, the Earth, Water, Air, and Fire.
II. These are the Body and Soul, the Spirit and Tincture: when you have divided the Water from the Earth, and the Air from the Fire, keep each of them by themselves, and take that, which descends to the bottom of the Glass, being the Faeces, and wash it with a warm fire, till its black ness be gone, and its thick∣ness be vanished.
III. Then make it very white, causing the superflu∣ous moisture to fly away, for then it shall be changed and become a white Calx, wherein there is no cloudy darkness, nor uncleanness, nor contrariety.
IV. Afterwards return it back to the first Natures which ascended from it, and purifie them likewise from uncleanness, black∣ness and contrariety.
V. And reiterate these Works upon them so often, till they be subtilized, puri∣fied,
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and made thin, which when you have done, ren∣der up thanks and acknow∣ledgments to the most Gra∣cious God.
VI. Know then that this Work is but one, and it produceth one Stone, into which Garib shall not enter, i. e. any strange or foreign thing. The Philosopher works with this, and there∣from proceeds a Medicine which gives perfection.
VII. Nothing must be mingled herewith, either in part or whole: And this Stone is to be found at all times, and in every place, and about every Man; the search whereof is yet diffi∣cult to him that seeks it, wheresoever he be.
VIII. This Stone is vile, black, and stinking; it costs nothing; it must be taken alone, it is somewhat hea∣vy, and is called the Ori∣ginal of the World, because it rises up, like things that bud forth; this is the mani∣festation and appearance of it, to them that seek truly after it.
IX. Take it therefore, and work it as the Philoso∣pher has told you in the the Book, where he speaks of it after this manner. Take the Stone and no Stone, or that which is not a Stone, neither of the nature of a Stone; it is a Stone whose Mine is in the top of the Mountains.
X. By which the Philo∣sopher understands Animals, or living Creatures; where∣upon he said, Son, go to the Mountains of India, and to its Caves, and take thence precious Stones, which will melt in the water, when they are put into it.
XI. This Water is that which is taken from other Mountains and hollow pla∣ces; they are Stones and no Stones, but we call them so, for the resemblance they have to Stones.
XII. And you must know that the Roots of their Mines are in the Air, and their Tops in the Earth; and they make a noise when they are taken out of their
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places, and the noise is very great. Make use of them very suddenly, for other∣wise they will quickly va∣nish away.
CHAP. XXX. Of the Commixtion of the Elements which were separated.
I. NOW you must be∣gin to commix the Elements, which is the com∣pass of the whole Work; there can be no commixti on without a Marriage and putrefaction. The Marriage is to mingle the thin with the thick: and Putrefaction is to rost, grind, water or imbibe so long, till all be mixt together and become one, so that there be no diversity in them, nor sepa∣ration, as in water mixed with water.
II. Then will the thick strive to retain the thin, and the Soul shall strive with the fire and endeavour to sustain it, then shall the Spi∣rit suffer it self to be swal∣lowed up by the Bodies, and be poured forth into them: which must needs be, be∣cause the dissolved body, when it is commixed with the Soul, is also commixed with every part thereof.
III. And other things en∣ter into other things, ac∣cording to their similitude and likeness, and both are changed into one and the same thing: For this cause the Soul must partake with the conveniency, propensi∣ty, durability, hardness corporcity and permanen∣cy, which the body had in its commixtion.
IV. The like also must happen to the spirit in this state or condition of the Soul and Body: For when
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the Spirit shall be commixt with the Soul by alaborious operation, and all its parts with all the parts of the o∣ther two, viz. of the Soul and Body; then shall the Spirit and the said two, be changed into an inseparable substance, whose natures are preserved, and their Par∣ticles, agreed and conjoyn∣ed perfectly together.
V. Whereby it comes to pass, that when this Compo∣situm has met with a body dissolved, and that heat has got hold of it, and that the moisture which was in it is swallowed up in the dis∣solved body, and has passed into it, [into its most in∣ward parts,] and united or conjoyned it self with that which was of the nature of moisture, it becomes infla∣med, and the fire defends it self with it.
VI. Then when the fire would enflame it, it will not suffer the said fire to take hold of it, to wit, to cleave to it, i. e. to the Spi∣rit commixt with the wa∣ter: The fire will not abide by it until it be pure.
VII. And in like manner does the Water naturally fly from the Fire, of which when the fire takes hold, it does by little and little eva∣porate.
VIII. And thus is the Body the means to retain the Water, and the Water to retain the Oyl, that it might not burn and con∣sume away, and the Oyl to retain the Tincture; which is the absolute matter and cause, to make the colours appear in that, wherein o∣therwise there would be neither light nor life.
IX. This then is the true life and perfection of this great Work, even the work of our Magistery, which we seek after: Be wise and understand, search dili∣gently, and through the goodness and permission of God, you shall find what you look for.
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CHAP. XXXI. Of the Solution of the Stone compounded, and Coagulation of the Stone dissolved.
I. THE Philosophers take great pains in dissolving, that the Body and Soul might the better be incorporated and uni∣ted: for all those things which are together in Con∣trition, Assation, and Ri∣gation, have a certain affi∣nity and Alliance between themselves.
II. So that the fire may hurt or spoil the weaker principle in nature, till it be utterly destroyed and vanish away; and then it turns it self also upon the stronger parts, till it divests the Body of the Soul, and so spoils all.
III. But when they are thus dissolved and congeal∣ed, they take one anothers parts, striving in each others mutual defence, as well the great as the small, and they incorporate and joyn them well together, till they be converted and changed into one and the same thing.
IV. When this is done, the fire takes as much from the Soul as it does from the Body, nor can it hurt the one more than the other, neither more nor less, which is a cause of perfe∣ction.
V. For this reason it is necessary, in teaching the composition of the Elixir, to afford one place for ex∣pounding the solution of simple Bodies and Souls; because Bodies do not enter into Souls, but do rather prevent and hinder them from Sublimation, Fixati∣on, Retention, Commix∣tion, and the like Operati∣ons,
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except purification go before.
VI. Now understand, that Solution is done by one of these two ways; either by extracting the inward parts of things unto their Superficies (an Example whereof we have in Silver, which seems cold and dry, but being dissolved, so that the inward parts appear out∣ward, it is hot and moist:)
VII. 〈◊〉, to reduce it to an accidental moisture which it had not before, to be added to its own natural humidity; by which means its parts are dissolved: and this is likewise called Solu∣tion.
VIII. But as to Congela∣tion, the Philosophers have said, Congeal in a Bath, with a good Congelation: This, I tell you is Sulphur shining in Darkness a Red Hyacinth, a fiery and deadly 〈◊〉, the Elixir, the which there is no∣thing better, a Lyon, a Con∣queror, a Malefactor, a cut∣ting Sword, a healing Anti∣dote, which cures all Infirmi∣ties and Diseases.
IX. And Geber the Son of Hayen said, That all the Ope∣rations of this Magistery are comprehended under these six things. 1. To make fly, a∣scend, or sublime. 2. To melt or liquify. 3. To ince∣rate. 4. To make white as Marble. 5. To dissolve. 6. To congeal.
X. To make fly, is to drive away and remove blackness and foulness from the Spirit and Soul; to melt is to make the Body liqnid: To incerate, is properly to subtilize the Body: To whiten, is to melt speedily: To dissolve, is to separate the parts: And to congeal, is to mix, joyn, and fix the Body with the Soul already prepared.
XI. Again, To fly, of ascend, appertains both to Body and Soul: To melt, to incerate; to whiten, and to dissolve, are accidents belonging to the Body: But congelation, or fixation, only belongs to, and is the property of the Soul: Be wise, understand, and learn.
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CHAP. XXXII. That Our Stone is but One, and of the Na∣ture thereof.
I. WHEN it was de∣manded of Bau∣zan a Greek Philosopher, whether a Stone may be made of a thing which bud∣eth? Answered, Yea, viz. the two first Stones, to wit, the Stone Aleali, and our Stone, which is the Work∣manship and Life of him who knows and under∣ftands it.
II. But he that is ignorant of it, who has not made, nor knows how it is gene∣rated, supposing it to be no Stone, or apprehends not in his own mind, all the things which I have spoken of it, and yet will attempt to compose it, spends away foolishly his precious time, and loses his Money.
III. Except he finds out this precious Treasure, he finds indeed nothing, there is no second thing or mat∣ter, that can rise up and take its place, or stand it self instead thereof; there is no other Natures that can triumph over it.
IV. Much heat is the na∣ture thereof, but with a cer∣tain temperature: If by this saying, you come to know it, you will reap profit; but if yet you remain igno∣rant, you will lose all your labour.
V. It has many singular Properties and Virtues in curing the Infirmities of Bo∣dies, and their accidental Diseases, and preserves sound Substances, so that there appears not in them any Heterogenities, or Contra∣rieties: No possibility of the dissolution of their U∣nion.
VI. It is the Sapo, or Soap of Bodies, yea, their Spirit and Soul, which when it is incorporate with them, dis∣solves them without any loss.
VII. This is the Life of the Dead, and their Re∣surrection; a Medicine preserving Bodies, cleansing them, and purging away their Superfluities.
VIII. He that under∣stands, let him understand, and he that is ignorant, let him be ignorant still: For this Treasure is not to be bought with Money, and as it cannot be bought, so neither can it be sold.
IX. Conceive therefore its Virtue and Excellency aright, consider its value and Worth, and then begin to Work: How excellent∣ly speaks a Learned Philo∣sopher to this purpose?
X. God (saith he) gives thee not this Magistery for thy sole Courage, Boldness, Strength, or Wisdom, without any la∣bour; but thou must labour, that God may give thee suc∣cess. Adore then God Al∣mighty the Creator of all things, who is pleased thus to favour thee, with so great, and so precious a Trea∣sure.
CHAP. XXXIII. The Way and Manner how to make the Stone both White and Red.
I. WHen you attempt to do this, take this our precious Stone, and put it into a Cucurbit, co∣vering it with an Alembick, which close well with Lu∣tum sapientiae, and set it in Horse-dung, and fixing a Receiver to it, distil the matter into the Receiver, till all the water is come o∣ver, and the moisture dry
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up, and dryness prevail over it.
II. Then take it out dry, reserving the water that is distilled for a future occasi∣on; take, I say, the dry body, that remained in the bottom of the Cucurbit, and grind it, and put it into a Vessel answerable in mag∣nitude to the quantity of the Medicine.
III. Bury it in as very hot Horse-dung as you can get, the Vessel being well luted with Lutum sapientiae: And in this manner let it digest. But when you perceive the Dung to grow cold, get o∣ther fresh Dung which is very hot, and put your Vessel therein to digest as before.
IV. Thus shall you do for the space of forty days, renewing your Dung so of∣ten as the occasion or rea∣son of the Work shall re∣quire, and the Medicine shall dissolve of it self, and become a thick White wa∣ter.
V. Which when you shall see, you shall weigh it, and put thereto half so much by weight of the wa∣ter which you reserved; close and lute your Vessel well with Lutum sapientiae, and put it again into hot Horse-dung (which is hot and moist) to digest, not o∣mitting to renew the Dung when it begins to cool, till the course of forty days be expired.
VI. So will your Medi∣cine be congealed in the like number of days, as be∣fore it was dissolved in.
VII. Again, take it, weigh it justly, and accord∣ing to its quantity, add to it of the reserved water you made before, grind the Bo∣dy, and subtilize it, and put the water upon it, and set it again in hot Horse-dung for a Week and half or ten days; then take it out, and you shall see that the Body has already drunk up the Water.
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VIII. Afterwards grind it again, and put thereto the like Quantity of your re∣served water as you did be∣fore; bury it in very hot Horse dung, and leave it therefore ten days more, take it out again, and you shall find that the Body has already drunk up the Wa∣ter.
IX. Then (as before) grind it, putting thereto of the afore reserved Water, the aforesaid quantity, and bury it in like manner in hot Horse-dung, digesting it 10 days longer, then taking it forth, and this do the fourth time also.
X. Which done, take it forth and grind it, and bu∣ry it in Horse-dung, till it be dissolved: Afterwards take it out, and reiterate it once more, for then the Birth will be perfect, and the Work ended.
XI. Now when this is done, and you have brought your matter to this great perfection, then take of Lead or Steel 250 Drams, melt it, and caste thereon 1 Dram of Cinnabar, to wit, of this our Medicine thus perfected, and it shall fix the Lead or Steel that it shall not fly the fire.
XII. It shall make it white, 〈◊〉 cleanse it from all its dross and blackness, and convert it into a Tin∣cture perpetually abiding.
XIII. Then take a Dram from these 250 Drams, and project it upon 250 Drams of Steel, or Copper, and it shall whiten it, and convert it into Silver, better than that of the Mine; which is the greatest and last Work of the White, which it per∣forms.
XIV. To convert the said Stone into Red. And if you desire to convert this Ma∣gistry into Sol, or Gold, take of this Medicine thus perfected (at — 10. above) the weight of one Dram, (after the manner of the former Example, and put it into a Vessel, and bury it in Horse-dung for forty
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days, till it be dissol∣ved.
XV. Then give it the Water of the dissolved Bo∣dy to drink, first as much as amounts to half its weight, afterwards bury it in hot Horse-dung, digesting it till it is dissolved, as afore∣said.
XVI. Then proceed in this Golden Work, as be∣fore in the Silver, and you shall have fine Gold, even pure Gold. Keep (my Son) this most secret Book, con∣taining the Secret of Secrets, reserving it from Ignorant and Profane Hands, so shall you obtain your desire.
Amen.
CHAP. XXXIV. Kalid's Secret of Secrets, or Stone of the Phi∣losophers Explicated.
I. IF you would be so happy as to obtain the Blessing of the Philos∣phers, as God doth live for ever, so let this verity live with you. Now the Philo∣sophers say, it abides in the Shell, and contains in it self both White and Red, the one is called Masculine, the other Feminine; and they are Animal, Vegetable, and Mineral, the like of which is not found in the World besides.
II. It has power both A∣ctive and Passive in it, and has also in it a substance dead and living, Spirit and Soul, which, among the ig∣norant, the Philosophers call the most vile thing: It contains in it self the four Elements which are found in its Skirts, and may com∣monly be bought for a small price.
III. It ascends by it self, it waxes black, it descends and waxes white, increases
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and decreases of it self: It is a matter which the Earth brings forth, and descends from Heaven, grows pale and red, is born, dieth, ri∣ses again, and afterwards lives for ever.
IV. By many ways it is brought to its end, but its proper decoction is upon a fire soft, mean, strong, by various degrees augmented, until you are certain it is qui∣etly fixed with the Red in the fire. This is the Philo∣sophers Stone.
V. Read, and Read a∣gain, so will all things be∣come more clear to you: But if hereby you under∣stand not the matter, you are withheld by the Chains of Ignorance; for you shall never otherwise know or learn this Art.
VI. Hermes saith, The Dragon is not killed, but by his Brother and his Sister; not by one of them alone, but by both together: Note these things: There are three Heads, yet but one Body, one Nature, and one Mi∣neral: This is sufficient for you if you have a dispositi∣on to understand this Art.
VII. The Dragon is not mortified, nor made fixed, but with Sol and Luna, and by no other: In the Moun∣tains of Bodies, in the Plains of Mercury, look for it, there this Water is created, and by concourse of these two, and is called by the Philosophers, their perma∣nent or fixed Water.
VIII. Our Sublimation is to decoct the Bodies with Golden Water, to dissolve, to liquifie, and to sublime them: Our Calcination is to purifie and digest in four ways, and not otherwise, by which many have been deceived in Sublimation.
IX. Know also that our Brass, or Latten, is the Phi∣losophers Gold, is the true Gold: But you strive to expel the Greenness, think∣ing that our Latten or Brass, is a Leprous Body, because of that Greenness, but I tell you, that that Greenness is all that is perfect therein,
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and all that is perfect, is in that Greenness only, which is in our Latten, or Brass.
X. For that Greenness, by our Magistery is in a ve∣ry little time transmuted in∣to the most fine Gold: And of this thing we have expe∣rience, which you may try by the following Directi∣ons.
XI. Take burnt, or cal∣cined Brass, and perfectly rubified: Grind it, and de∣coct it with Water, seaven times, as much every time as it is able to drink, in all the ways of Rubifying and Assating it again.
XII. Then make it to di∣scend, and its green color, will be made Red, and as clear as a Hyacinth; and so much redness will descend with it, that it will be able to tinge Argent Vive, in some measure, with the ve∣ry color of Gold; all which we have done and perfect∣ed, and is indeed a very great Work.
XIII. Yet you cannot prepare the Stone by any means, with any green and moist liquor, which is found and brought forth in our Minerals; this blessed might, power, or virtue, which ge∣nerates all things, will not yet cause a vegetation, springing, budding forth, or fruitfulness, unless there be a Green color.
XIV. Wherefore the Phi∣losophers call it their Bud, and their Water of Purifi∣cation, or Putrefaction; and they say truth herein; for with its water it is putrefi∣ed, and purified, and wash∣ed from its blackness, and made White.
XV. And afterwards it is made the higheft Red; whereby you may learn and understand, that no true Tincture is made but with our Brass, or Lat∣ten.
XVI. Decoct it there∣fore with its Soul, till the Spirit be joyned with its Body, and be made one, so shall you have your desire.
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XVII. The Philosophers have spoken of this under many Names, but know certainly, that it is but one matter which does cleave or joyn it self to Argent Vi∣ve, and to Bodies, which you shall have the true signs of: Now you must know what Argent Vive will cleave, or perfectly joyn and unite it self unto.
XVIII. That the Argent Vive will cleave, joyn, or unite it self to Bodies is false: And they err who think that they understand that place in Geber of Argent Vive, where he saith, When in searching among other things, you shall not find by our Invention, any matter to be more agreeable to Nature, than Argent Vive of the Bo∣dies.
XIX. By Argent Vive in this place, is understood Argent Vive Philosophical; and it is that Argent Vive only which sticks to, and is fixed in, and with the Bo∣dies: The old Philosophers could find no other matter; nor can the Philosophers now, invent any other mat∣ter or thing, which will a∣bide with the Bodies, but this Philosophick Argent Vive only.
XX. That common Ar∣gent Vive does not stick, or cleave to the Bodies, is evi∣dent by Experience, for if common Argent Vive be joyned to the Bodies, it a∣bides in its proper nature, or flys away, not being a∣ble to transmute the Body into its own nature and sub∣stance, and therefore does not cleave unto them.
XXI. For this cause, many are deceived in work∣ing with the vulgar Quick∣silver: For our Stone, that is to say, our Argent Vive accidental, does exalt it self far above the most fine Gold, and does overcome it, and kill it, and then make it alive again.
XXII. And this Argent Vive, is the Father of all the Wonderful things of this our Magistery, and is con∣gealed, and is both Spirit
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and Body: This is the Ar∣gent Vive which Geher speaks of, the consideration of which is of moment, for that it is the very matter which does make per∣fect.
XXIII. It is a chosen pure substance of Argent Vive; but out of what mat∣ter it is chiefly to be drawn, is a thing to be enquired in∣to. To which we say, That it can only be drawn out of that matter in which it is: Consider therefore my Son, and see from whence that Substance is, taking that and nothing else: By no other Principle can you obtain this Magistery.
XXIV. Nor could the Philosophers ever find any other matter, which would continually abide the fire, but this only, which is of an Unctuous substance, per∣fect and incombustible.
XXV. And this matter, when it is prepared as it ought, will transmute, or change all Bodies of a Me∣tallick substance, which it is rightly projected upon, into the most perfect Sol, or the most pure fine Gold; but most easily, and above all other Bodies Luna.
XXVI. Decoct first with Wind or Air, and after∣wards without Wind, until you have drawn forth the Venom [or Virtue] which is called the Soul, out of your matter; this is that which you seek, the everlasting Aqua vitae, which cures all Diseases. Now the whole Magistery is in the Va∣pour.
XXVII. Let the Body be put into a fire for 40 days, of Elemental heat: and in that decoction of 40 days, the Body will rejoyce with the Soul, and the Soul will rejoyce with the Body and Spirit, and the Spirit will rejoyce with the Body and Soul, and they will be fixed together, and dwell one with another, in which Life they will be made per∣petual and immortal with∣out separation for ever.
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CHAP. XXXV. A farther Explication of this matter.
I. OUR Medicine is made of 3 things, viz. of a Body, Soul, and Spirit. There are two Bo∣dies, to wit Sol and Luna: Sol is a Tincture, where with imperfect Bodies are tinged into Sol; and Luna tingeth into Luna; for nature brings forth only its like, a Man, a Man, a Horse, a Horse, &c.
II. We have named the Bodies which serve to this Work, which of some are called ferment; for as a lit∣tle leven levens the whole lump, so Luna and Sol, le∣ven Mercury as their Meal into their Nature and Vir∣tue.
III. If it be demanded, Why Sol and Luna, having a prefixed Tincture, do not yet tinge imperfect Metals? I Answer: A Child, tho' born of humane kind, acts not the Man; it must first be nourisht and bred up till it comes to Maturity: So is it with Metals also; they cannot shew their power and force, unless they be first reduced from their Terrestreity to a Spirituali∣ty, and nourisht and fed in their Tinctures through heat and humidity.
IV. For the Spirit is of the same matter and nature with our Medicine: We say our Medicines are of a siery nature, and much sub∣tiler, but of themselves, they cannot be subtil nor simple, but must be matu∣rated, or ripened with sub∣til and penetrating things.
V. Earth of it self is not subtil, but may be made so through moist water, which is dissolving, and makes an
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ingress for Sol, that it may penetrate the Earth, and with its heat make the Earth subtile; and in this way the Earth must be subtilized so long, till it be as subtil as a Spirit, which then is the Mercury, more dissolving than common water, and apt to dissolve the said Me∣tals, and that through the heat of fire, to penetrate and subtilize them.
VI. There are several Spirits, as Mercury, Sul∣phur, Orpiment, Arsenick, Antimony, Nitre, Sal-ar∣moniack, Tutia, Marchi∣sits, &c. but Mercury is a better Spirit than all others; for being put into the fire they are carried away, and we know not what becomes of them: But Mercury, as it is much subtiler, clearer, and penetrative, so it is joyned to the Metals, and changed into them, whereas the others burn and destroy them, making them more gross than they were be∣fore.
VII. Now Mercury is of such a subtil nature, that it transmutes Metals into sim∣ple and pure substances as it self is, and attracts them to its self: But no Metal can be transmuted by any of the other Spirits, but they burn it to Earth and Ashes: which Mercury it becomes impalpahle, and therefore is called Argent Vive.
VIII. We take nothing else to subtilize Metals, to make them penetrative, or to tinge other Metals: Some call it Argent Vive, or a Water, an Acetum, a Poyson, because it destroys imperfect Bodies, dividing them into several parts and forms; our Medicine is made of two things, viz. of Body and Spirit: And this is true, that all Metals have but one Root and O∣riginal.
IX. But why cannot this Medicine be made of two compounded together? I Answer: It may be made of all these together; but they must be reduced into a Mercury, which would be difficult of the shortness of Man's Life: Therefore
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we take the next matter, which are the two afore∣said things, viz. Body and Spirit.
X. Some Philosophers say, our Medicine is made of four things, and so it is: For in Metals, and their Spirits are the four Ele∣ments. Others say true al∣so, That Metals must be turned into Argent Vive: Here many Learned and Wise Men err, and loose themselves in this path. Thus far of the matter of which our Medicine is made, or with which it is ioyned: Now of the Ves∣sels.
XI. The Vessel ought to resemble the Firmament, to enclose and encompass the whole Work: For our Medicine is nothing else but a change of Elements one into another, which is done by the motion of the Firmament; for which rea∣son it must needs be round and circular.
XII. The other, or se∣cond Vessel, must also be round, and be less than the outward Vessel: 6 or 7 In∣ches high, called a con∣taining Cucurbit; on which you must place an Alem∣bick or Head, through which the Vapors may a∣scend, which must be well luted, with Lute made of Meal, sifted Ashes, Whites of Eggs, &c. Or of Meal, Calx Vive, ana j. part tem∣pered with Whites of Eggs, which you must immedi∣ately use: Lute it so well, that no Spirits may fly a∣way; the loss of which will prejudice your Work ex∣treamly; therefore be wa∣ry.
XIII. The Fornace or Oven must be round, 12 or 14 Inches high, and 6 or 7 Inches broad, and 3 or 4 Inches in thickness to keep in the heat the better.
XIV. Our matter is ge∣nerated through, or by help of the heat of the fire, through the Vapour of the Water, and also of the 〈◊〉, which must be nou∣rished; be wise and consi∣der, and meditate well up∣on the matter.
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XV. Now in order to this Work, there is 1. Dis∣solution. 2. Separation. 3. Sublimation. 4. Fixation, or Congelation. 5. Calci∣nation. 6. Ingression.
XVI. Dissolution is the changing of a dry thing in∣to a moist one, and belongs only to Bodies, as to Sol and Luna, which serve for our Art: For a Spirit needs not to be dissolved, being a li∣quid thing of it self; but Metals are gross and dry, and of a gross nature, and therefore must be subtili∣zed.
XVII. First, Because un∣less they be subtilized through dissolution, they cannot be reduced into wa∣ter, and made to ascend through the Alembick, to be converted into Spirit, whose remaining foeces are reserved for a farther use.
XVIII. Secondly, Be∣cause the Body and Spirit must be made indivisible and one: For no gross mat∣ter joyns or mixes with a Spirit, unless it be first sub∣tilized, and reduced into Ar∣gent Vive, then the one em∣braces the other insepera∣bly. For Argent Vive meet∣ing with a thing like it self, rejoyceth in it; and the dissolved Body embraces the Spirit, and suffers it not to fly away, making it to endure the fire; and it re∣joyces because it has found an equal, viz. one like it self, and of the same nature.
XIX. Dissolution is thus done: Take Leaves of Sol, or Luna, to which add a good quantity of pure Mer∣cury; putting in the Leaves by little and little, into a Vessel placed in so gentle a heat, that the Mercury may not fume: when all is dissolved, and the Mass feems to be one Homogene body, you have done well: If there be any foeces, or matter undissolved, add more Mercury, till all seems to be melted together.
XX. Take the matter thus dissolved, set it in B. M. for 7 days, then let it cool: and strain all through a Cloth or Skin; if all goes through, the dissolution is
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perfect; if not, you must begin again, and add more Mercury, so long till all be dissolved.
XXI. Separation is the di∣viding of a thing into parts, as of pure from impure. We take our dissolved matter, and put it into the smaller Vessel which stands in the Cucurbite, well luting to the Alembick, and seting it in Ashes, continuing the fire for a Week: One part of the Spirit sublimes, which we call the Spirit or Water, and is the subtilest part; the other which is not yet sub∣til, sticks about the Cucur∣bite, and some of it falls as it were to the bottom, which is warm and moist, this we call the Air. And a third part remaining in the bot∣tom of the inner Vessel, which is yet grosser, may be called the Earth.
XXII. Each of these we put into a Vessel apart; but to the third we put more Mercury, and proceed as before, reserving always each principle or Element apart by it self, and thus pro∣ceeding, till nothing remains in the inner Vessel, but a black pouder, which we call the black Earth, and is the dregs of Metals, and the thing causing the obstructi∣on, that the Metals cannot be united with the Spirit; this black pouder is of no use.
XXIII. Having thus se∣parated the four Elements from the Metals, or divided them, you may demand, What then is the fire, which is one of these four? To which I Answer: That the Fire and the Air are of one nature, and are mixed to∣gether, and changed the one into the other; and in the dividing of the Ele∣ments, they have their na∣tural force and power, as in the whole, so in the parts.
XXIV. We call that Air which remained in the big∣ger Vessel, because it is more hot than moist, cold, or dry: The same under∣stand of the other Elements. Hence Plato saith, We turned the moist into dry, and the dry we made moist, and we turned
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the Body into Water and Air.
XXV. Sublimation is the ascending from below up∣wards, the subtil matter a∣rising, leaving the gross mat∣ter still below, as he said before in the changing of the Elements: Thus the matter must be subtilized, which is not subtil enough, all which must be done through heat and moisture, viz. through Fire and Wa∣ter.
XXVI. You must then take the thing which re∣mained in the greater Ves∣sel, and put it to other fresh Mercury, that it may be well dissolved and subtili∣zed: set it in B. M. for three days as before. We men∣tion not the quantity of Mercury, but leave that to your discretion, taking as much as you need, that you may make it fusible, and clear like a Spirit. But you must not take too much of the Mercury, lest it be∣come a Sea; then you must set it again to sublime, as formerly, and do this Work so often, till you have brought it through the A∣lembick, and it be very sub∣til, one united thing, clear, pure, and fusible.
XXVII. Then we put it again into the inner Vessel, and let it go once more through the Alembick, to see whether any thing be left behind; which if so, to the same we add more Mer∣cury, till it becomes all one thing; and leaves no more sediment, and be separated from all its Impurity and Superfluity.
XXVIII. Thus have we made out of two, one only thing, viz. out of Body and Spirit, one only congene∣rous substance, which is a Spirit and light; the Body, which before was heavy and fixed, ascending up∣wards, is become light and volatile, and a mere Spirit: Thus have we made a Spirit out of a Body, we must now make a Body out of a Spi∣rit, which is the one thing.
XXIX. Fixation, or Con∣gelation, is the making the
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flowing and volatile matter fixt, and able to endure the fire; and this is the chang∣ing of the Spirit into a Bo∣dy: We before turned the dryness and the Body, into moistness and a Spirit; now we must turn the Spirit in∣to a Body, making that which ascended to stay be∣low; that is, we must make it a thing fixed, according to the Sayings of the Philo sophers, reducing each E∣lement into its contrary, you will find what you seek after, viz. making a fixt thing to be volatile, and a volatile fixt; this can only be done through Congelati∣on, by which we turn the Spirit into a Body.
XXX. But how is this done? We take a little of the ferment, which is made of our Medicine be it Luna or Sol; as if you have 10 Ounces of the Medicine, you take but 1 Ounce of the ferment, which must be so∣liated; and this ferment we amalgamate with the mat∣ter which you had before prepared, the same we put into the Glass Vial with a long Neck, and set it in warm Ashes: Then to the said ferment, add the said Spirit which you drew through the Alembick, so much as may overtop it the height of 2 or 3 Inches; put to it a good fire for 3 days, then will the dissolved Body find its Companion, and they will embrace each other.
XXXI. Then the gross ferment, laying hold of the subtil ferment, attracts the same, joyns it self with it, and will not let it go; and the dissolved Body, which is now subtil, keeps the Spi∣rit, for that they are of e∣qual subtilty, and like one to another; and are be∣come so one and the same thing, that the fire can ne∣ver be able to separate them any more.
XXXII. By this means you come to make one thing like another; the fer∣ment becomes the abiding place of the subtil body, and the subtil body the ha∣bitation of the Spirit, that it may not fly away. Then
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we make a Fire for a Week, more or less, till we see the matter congealed: which time is longer or shorter, according to the condition of the Vessel, Furnaces, and Fires you make use of.
XXXIII. When you see the Matter Coagulated, put of the abovesaid Matter or Spirit to it, to over top it two or three inches, which digest as before, till it be coagulated also, and thus proceed, till all the Matter or Spirit be congealed. This Secret of the Congelation, the Philosophers have con∣sealed in their Books, none of them that we know of having disclosed it, except only Larkalix, who com∣posed it in many Chapters; and also revealed it unto me, without any Reserva∣tion or Deceipt.
XXXIV. Calcination. We take the known Matter, and put it into a Vesica, set∣ting a Head upon it, and luting it well, put it into a Sand Furnace, making a continued great Fire for a Week: then the Volatile ascends into the Alembeck, which we call Avis Herme∣tis: that which remains in the bottom of the Glass, is like Ashes or sifted Earth, called, the Philosophers Earth, out of which they make their Foundation, and out of which they make their increase or aug∣mentation, through heat and moisture.
XXXV. This Earth is composed of four Elements, but are not contrary one to another, for their contra∣riety is changed to an agree∣ment, unto an homogene and uniform nature: Then we take the moist part, and reserve it a part to a farther use. This Earth, or Ashes, (which is a very fixed thing) we put into a very strong Earthen Pot or Cru∣cible, to which we lute its Cover, and set it in a cal∣cining Fornace, or Rever∣beratory, for 3 days, so that it may be always red hot: Thus we make of a Stone, a white Calx; and of things of an earthy and watery nature, a fiery na∣ture: For every Calx is of
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a fiery nature, which is hot and dry.
XXXVI. We have brought things to the na∣ture of fire; we must now further subtilize the four E∣lements; we take apart, a small quantity of this Calx, viz. a fourth part: The o∣ther we set to dissolve with a good quantity of fresh Mercury, even as we had done formerly (in all the Processes of the aforego∣ing Paragraphs) and so proceed on from time to time, till it is wholly dis∣solved.
XXXVII. Now that you may change the fixt into a Volatile, that is, Fire into Water, know, that that which was of the nature of Fire, is now become the nature of Water; and the fixt thereby is made vola∣tile and very subtil. Take of this water one part, put it to the reserved Calx; and add to it as much of the water, as may over top the Calx 2 or 3 Inches, making a fire under it for 3 days; thus it congeals sooner than at first, for Calx is hot and dry, and drinks up the hu∣midity greedily.
XXXVIII. This Congela∣tion must be continued till all be quite congealed; af∣terwards you must calcine it as formerly; being quite calcined, it is called the quintessence, because it is of a more subtil nature than fire, and because of the Transmutation formerly made. All this being done our Medicine is finished, and nothing but Ingression is wanting, viz. that the mat∣ter may have an Ingress in∣to Imperfect Metals.
XXXIX. Plato, and ma∣ny other Philosophers, be∣gan this Work again, with dissolving, subliming, or subtilizing, congealing, and calcining, as at first. But this our Medicine, which we call a ferment, transmutes Mercury into its own na∣nature, in which it is dis∣solved and sublimed. They say also, our Medicine transmutes infinitely im∣perfect Metals, and that he who attains once to the per∣fection
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of it, shall never have any need to make more, all which is Philoso∣phically to be understood, as to the first Original Work.
XL. Seeing then that our Medicine transmutes im∣perfect Metals into Sol and Luna, according to the na∣ture and form of the matter out of which it is made; therefore we now a se∣cond time say, That this our Medicine is of that nature, that it transmutes or chan∣ges, converts, divides asun∣der like fire, and is of a more subtil nature than fire, being of the nature of a quintessence as aforesaid, converting Mercury, which is an imperfect substance, into its own nature, turning the grossness of Metal into Dust and Ashes, as you see fire, which does not turn all things into its nature, but that which is homogene with it, turning the hetero gene matter into Ashes.
XLI. We have taught how a Body is to be chan∣ged into a Spirit; and again how the Spirit is to be turn∣ed into a Body, viz. how the fixed is made volatile, and the volatile fixed again: How the Earth is turned into Water and Air, and the Air into Fire, and the Fire into Earth again: Then the Earth into Fire, and the Fire into Air, and the Air into Water; and the Wa∣ter again into Earth. Now the Earth which was of the nature of Fire, is brought to the nature of a quintes∣sence.
XLII. Thus we have taught the ways of transmu∣ting, performed through heat and moisture; mak∣ing out of a dry a moist thing, and out of a moist a dry one: otherwise Natures which are of several Pro∣perties, or Families, could not be brought to one uni∣form thing, if the one should be turned into the o∣thers nature.
XLIII. And this is the perfection of the matter according to the advice of the Philosopher: Ascend from the Earth into Heaven
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and descend from the Hea∣ven to the Earth; to the intent to make the body which is Earth, into a Spi∣rit which is subtil, and then to reduce that Spirit into a Body again which is gross, changing one Element in∣to another, as Earth into Water, Water into Air, Air into Fire; and Fire again into Water, and Water in∣to Fire: and that into a more subtil Nature and quintescence. Thus have you accomplished the Trea∣sure of the whole World.
XLIII. Ingression. Take Sulphur Vive, Melt it in an Earthen Vessel well glazed, and put to it a strong Lye made of Calx vive and Pot Ashes: Boyl gently toge∣ther, so will an Oyl swim on the top, which take and keep: Having enough of it, mix it with Sand, distil it through an Alembick or Retort, so long till it be∣comes incombustible. With this Oyl we imbibe Our Medicine, which will be like Soap, then we distil by an Alembick, and coho∣bate 3 or 4 times, adding more Oyl to it, if it be not imbibed enough.
XLV. Being thus imbib∣ed, put fire under it, that the moisture may Vanish, and the Medicine be fit and fusible, as the body of Glass. Then take the Avis Her∣metis before reserved, and put it to it Gradatim, till it all becomes perfectly fixt.
XLVI. Now according to Avicen, it is not possible to convert or transmute Metals, unless they be re∣duced to their first Matter; then by the help of Art they are transmuted into ano∣ther Metal. The Alchy∣mist does like the Physiti∣an, who first Purges off the Corrupt or Morbifick Mat∣ter, the Enemy to Mans Health, and then admini∣sters a Cordial to restore the Vital Powers: So we first Purge the Mercury and Sulphur in Metals, and then strengthen the Hea∣venly Elements in them, according to their various Preparations.
XLVII. This Nature
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works farther by the help of Art, as her Instrument; and really makes the most pure and fine Sol and Luna: for as the heavenly Elemen∣tal Virtues work in natural Vessels; even so do the ar∣tificial, being made uniform. agreeable with nature; and as nature works by means of the heats of Fire and of the Bodies, so also Art work 〈◊〉 by a like temperate and proportionate fire, by the moving and living virtue in the matter.
XLVIII. For the heaven∣ly virtue, mixed with it at first, and inclinable to this or that is furthered by Art: Heavenly Virtues are com∣municated to their Sub∣jects, as it is in all natural things, chiefly in things ge∣nerated by putrefaction where the Astral Influences are apparent according to the capacity of the mat∣ter.
XLIX. The Alchymist imitates the same thing, destroying one form to be∣get another, and his Ope∣rations are best when they are according to nature, as by purifying the Sulphur, by digesting, subliming and purging Argent Vive, by an exact mixtion, with a Me∣talick matter; and thus out of their Principles, the form of every Metal is produ∣ced.
L. The power and vir∣tue of the converting Ele∣ment must prevail, that the parts of it may appear in the converted Element; and being thus mixed with the Elementated thing, then that Element will have that matter which made it an Element, and the virtue of the other converting Ele∣ment will be predominant and remain; this is the great Arcanum of the whole Art.
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CHAP. XXXVI. The Key which opens the Mystery of this Grand Elixir.
I. THIS is the true Co∣py of a Writing found in a Coffin upon the Breast of a Religious Man, by a Soldier making a Grave at Ostend, to bury some slain Soldiers, Anno 1450.
2. My Dear Brother, if you intend to follow or study the Art of Alchymie, and work in it, let me give you warning, that you fol∣low not the literal prescripts of Arnoldus nor Raymundus, nor indeed of most other Philosophers, for in all their Books they have delivered nothing but figuratively; so that Men not only loose their time, but their Mo∣ney also.
III. I my self have stud∣died in these Books for more than 30 Years, and never could find out the Se∣cret or Mistery by them: But at length, through the goodness of God, I have found out one Tincture, which is good, true, and absolutely certain, and has restored to me my Credit and Reputation.
IV. Now knowing (as I do) how much time you have lost, and what Wealth you have consumed, being touched with it, as a Friend; and in regard of our faith∣ful promise to each other in our beginning, to partici∣pate each of others For∣tunes, I have thought it fit, here to perswade you, not to loose your self any lon∣ger in the Books of the Philosophers, but to put you in the right way, which after long Wanderings I have found out, and now at this present, I on my Death-Bed bequeath you.
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V. I advise you to take nothing from it, nor add any thing to it; but to do just as I have set it down, and observe these following directions; so will you suc∣ceed and prosper in the work.
VI. First, Never work with a great Man, lest your life come into danger. 2. Let your Earthen Vessels be well made and strong, lest you lose your Medicine. 3. Learn to know all your Materials, that you be not cheated with that which is sophisticate and nothing worth. 4. Let your Fire be neither stronger nor soster, but what is fit, and just as I have here directed. 5. Let the Bellows and all the other Materials be your own. 6. Let no man come where you Work, and seem Ignorant to all such as shall enquire any thing of you touching the Secret. 7. Learn to know Metals well, espe∣cially Gold and Silver; and put them not into the Work till they be first purified by your own hands, as fine as may be. 8. Reveal not this Secret to any one, but let this Writing be Buried with you, giving a confirm∣ed charge concerning the same to him you Trust. 9. Get a Servant that may be Trusty and Secret, and of a good Spirit, to attend you, but never leave him alone. 10. Lastly, when you have ended the Work, be Kind and Generous, Charitable to the Poor, publick Spiri∣ted, and return your Tri∣bute of Thanks to the Great and most Merciful God, the Giver of all good Things.
VII. Take mineral Quick Silver three pounds (made neither of Lead nor Tin) and cause an Earthen Pot to be made, well burned the first time: glaze it all over except the bottom, the which anoint with hogs Grease, and it will not Glaze. This is done, that the Earth of the Quick Sil∣ver may sink to the bottom of the Pot, which it would not do, being glazed, nor become Earth again.
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VIII. The Pot must be made a good foot long, of the Fashion of an Urinal, with a Pipe in the midst of it: The Fornace must be made on purpose, that the Pot may go in close to the sides of the Mouth of the Furnace: Set on the Pot a good great Cap or Head, with its Receiver, without Luting of it, give it a good fire of Coals, till the Pot be all on fire and very red; then take the fire out quick∣ly, and put in the Quick Silver at the Pipe, and then with as much hast as you can, stop it close with Lute.
IX. Then will the Quick Silver by the heat and force it finds, both Break and Work; a part thereof you shall see in the Water, as it were a few drops; and a part will stick to the bot∣tom of the Pot in black Earth: Now let the Pot cool within the Fornace, as it is, then open it, and you shall find the Quick Silver in it all Black, which you must take out, and wash ve∣ry clean, and the Pot also.
X. As for the Water which does distil out, put it a side, or cast it away, for it is nothing worth, be∣cause it is all Flegm. Set the Pot into the Fornace again, and make it red hot; put in the Quick Silver lute well the Pipe, and do as you did the first time, and do this so often, until the Mer∣cury becomes no more black, which will be in ten or eleven times.
XI. Then take it out, and you shall find the Mercury to be without Flegm, but joyned with Earth, of which two Qualities it must be freed, being Enemies to Nature; thus the Quick Sil∣ver will remain pure, in co∣lor Caelestial like to Azure, which you may know by this sign, viz. Take a piece of Iron, heat it red hot, and quench it in this Mercury, and it will become soft and white, like Luna.
XII. Then put the Mer∣cury into a Retort of Glass, between two Cups, so that it touches neither bottom
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nor sides of the Cups, and make a good fire under it, and lay Embers on the top, the better to keep the heat of the fire; and in Forty hours the Mercury will Distil into a slimy Water (hanging together) which will neither wet your Hands, nor any other thing, but Metals only.
XIII. This is the true Aqua Vitae of the Philoso∣phers; the true Spirit so many have sought for, and which has been desired of all Wise Men, which is cal∣led the Essence, Quintessence, Powers, Spirit, Substance, Water, and Mixture of Mer∣cury, and by many other the like Names, without strange things, and without offence to any Man.
XIV. Save well this pre∣cious Liquor or Water, ob∣scured by all Philosophers, for without it you can do no good or perfect Work: Let all other things go, and keep this only; for any one that sees this Water, if he has any Practice or Knowledge, will hold to it, for it is Precious and worth a Treasure.
XV. Now resteth to make the Soul, which is the perfection of the Red, with∣out which you can neither make Sol nor Luna, which shall be Pure and Perfect: With this Spirit you may make things Apparent and Fair, yea, most True and Perfect; all Philosophers affirm that the Soul is the substance, whichsustains and preserves the Body, making it Perfect as long as it is in it.
XVI. Our Body must have a Soul, otherwise it would neither move nor work; for which reason you must consider and un∣derstand, that all Metals are compounded of Mercury and Sulphur, Matter and Form; Mercury is the Mat∣ter, and Sulphur is the Form. According to the pureness of Mercury and Sulphur, such is the Influence they assume.
XVII. Thus Sol is en∣gendred of most pure fine Mercury, and a pure red
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Sulphur, by the Influence of the Sun; and Luna is made of a pure fine Mercu∣ry, and a pure white Sul∣phur by the Influence of the Moon.
XVIII. Thence it is that Luna is more pure than the other five Metals, which have need of cleansing; be∣ing cleansed, they need but onely the pure Sulphur, with the help of Sol and Luna. Sulphur is the Form of Sol and Luna, and the other Metals; their other parts are gross matters of Sulphur and Mercury.
XIX. Husband-Men know many times more than we do: They when they reap their Corn growing on the Earth, gather it with the Straw and Ears: The Straw and Ears are the Matter, but the Corn or Grain is the Form or Soul.
XX. Now when they sow their Corn, then they sow not the Matter, which is the Straw and the Chaff, but the Corn or Grain, which is the Form or Soul: So if we will reap Sol or Luna, we must use their Form or Soul, and not the Matter.
XXI. The Form or Soul is made by Gods help, after this manner. You must make a good Sublimate, that is seven times sublim∣ed, the last time of the se∣ven you must fublime it with Cinnaber without Vi∣triol, and it will be a cer∣tain Quintessence of the Sulphur of that Antimony.
XXII. When this is done, take of the finest Sol one Ounce, or of the finest Lu∣na as much, file it very fine, or else take leaf Gold or Silver; then take of the a∣foresaid Sublimate four Ounces; sublime them to∣gether for the space of Six∣teen hours; then let it cool again, and mix them all to∣gether, and sublime again: Do this four times, and the fourth time, it will have a certain Rundle, like unto the Matter of the White Rose, transparent and most clear as any Orient Pearl, weighing about five Ounces.
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XXIII. The sublimate will stick to the brims and sides of the Vessel, and in the bottom it will be like good black Pitch, which is the Corruption of Sol and Luna.
XXIV. Take the Run∣dle aforesaid, and dissolve it in most strong Spirit of Vinegar, two or three times, by puting it into an Uri∣nal, and seting it in B. M. for the space of three daies, every time pouring it into new Spirit of Vinegar, as at the first, till it be quite dissolved: Then distill it by a filter, and save that which re∣mains in the Pot, for it is good to whiten Brass.
XXV. That which pass∣ed the filter with the Vine∣gar, set upon hot Ashes, and evaporate the Moi∣sture and Spirit of Vinegar with a soft fire, and set it in the Sun, and it will be∣come most White, like unto White Starch; or Red if you work with Sol; which are the Form or Soul or Sul∣phur of Luna and Sol, and will weigh a quarter of an Ounce, rather more than less, save that well.
XXVI. Take an Urinal half a foot high, and take of the firm body five Ounces; of the Soul or Sulphur of Sol or Luna, a quarter of an Ounce; and of the Spirit four Ounces: Put all of them into the Urinal, and put on its head or Cover, with its Receiver well closed or Luted. Distil the Water from it, with a most soft Fire, and there will come off the first time, almost three Ounces.
XXVII. Put the Water. on again, without moving the Urinal, and distil it a∣gain, until no more liquor will distil, which do 6 or 7 times, and then every thing will be firm. Then set the same Urinal in Horse-dung seven days, and by the vir∣tue and subtilty of the heat, it will be converted into water.
XXVIII. Distil or filter this water, with stripes or
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shreds of Woolen-cloth: a gross part will remain in the bottom, which is nothing worth: All that which is passed the filter congeal, which will be about 4 or 5 Ounces, and save it. When you have congealed it three times, melt ten ounces of the most fine Sol or Luna, and when it is red hot put upon it 4 Ounces (one Coppy said 13 Ounces) of this Medicine, and it will be all true and good Medi∣cine.
XXIX. Likewise melt Borax and Wax, ana, one ounce, to which put of the former Medicine 1 ounce: Put all these upon Mercu∣ry, or any other Metal 3 pound, and it will be most fine Sol or Luna, to all Judgments and Aslays. Thus have I ended this process, in which, if you have any practise or judgment, and know how to follow the Work, you may finish it, or compleat it in 40 days.
XXX. An Appendix teach∣ing how to make Aurum Po∣tabile. Take Sal Armoniack, Sal Nitre, ana 1 pound: beat them together, and make thereof an AR: Then take of the most fine Sol q. v. in thin leaves, and cut into very small pieces, which roul into very thin Rowls, and put them into an Uri∣nal, or like Glass, to which put the AR, so much as to overtop it the depth of an inch.
XXXI. Then nip up the Glass, and put it to putre∣fie in Sand, with a gentle heat, like that of the Sun, for 3 or 4 days, in which time it will come to dissolu∣tion; then break the Glass off at the Neck, and pour∣ing off the AR. easily and leisurely, leave the dissolved Sol in the bottom, and re∣peat this work with fresh AR. 3 or 4 times, and keep the first water, then put on a Helme with Lute, and di∣stil off in Sand: Being cold break the Glass, and take the Sol, and wash it 3 or 4 times in pure warm wa∣ter.
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XXXII. When the Sol is clean from the AR, take of it, and put it into the like Glasses, with rectified S. V. 2 or 3 inches above it; put it into putrefaction as before in Sand, stoping the mouth thereof very close for 3 or 4 days; then put the S. V. out, which will be all blood red. If any thing remains in the Glass undis∣solved, put in more S. V. and let it stand as before: Do this as long as you find any Tincture therein. This is Aurum Potabile.
XXXIII. But if you would have the Tincture alone, distil off the S. V. with a very gentle fire, and you shall find the Tincture at the bottom of the Glass, which you may project up∣on Luna.
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Gebri Arabis Summa: The Sum of GEBER ARABS, Collected and Digested, By WILLIAM SALMON, Professor of Physick.
CHAP. XXXVII. An Introduction into the whole Work.
I. PErfection and Imper∣fection of Metalline Bodies, is the Subject of this present discourse; and therefore we treat of things perfecting and corrupting, or destroying, because op∣posites set near to each o∣ther, are the more mani∣fest.
II. That which perfects Imperfect Minerals, is a commixtion of Argent Vive and Sulphur in due propor∣tion, by a due and tempe∣rate decoction in the bow∣els of clean, inspissate, and fixed Earth, joyned with an incorruptible radical hu∣midity, whereby it is brought to a solid, fusible substance, with a conveni∣ent fire and made maleable.
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III. But Imperfect Mi∣nerals are made of a com∣mixtion of pure Argent Vive and Sulphur, without due proportion, or a due de coction, in the bowels of unclean, not fully inspissa∣ted, nor fixed Earth, joyn∣ed with a corrupting humi dity, whereby are brought forth Metals of a porous substance, and though fusi∣ble, not sufficiently, or so perfectly maleable as the o∣thers.
IV. Under the first defi∣nition, are concluded, Sol and Luna, each according to their perfection: Under the second Saturn, Jupiter, Mars, and Venus, each ac∣cording to their imperfecti∣on: in which that which is manifest must be hidden, or taken away, and that which is hidden, must be made manifest and brought into operation, which is done by preparing them, by which, their Superstuities will be removed, and their defects, or imperfecti∣on supplied, and the true perfection inserted into them.
V. But the perfect Bodies, as Sol and Luna, need none of this preparation, yet such a preparation they must have, as may subtilize their parts, and reduce them from a Corporality to a fixed Spirituality, that from thence may be made a fix∣ed Spiritual Body, in order to compleat the Great Eli∣xir, whether White or Red.
VI. In both these, viz. the White and Red Elixirs, there is no other thing than Argent Vive and Sulphur, of which one cannot act, nor be without the other: It would be a foolish and vain thing to think to make this Great Elixir or Tincture, from any thing, in which it is not, this was never the intention of the Philoso∣phers, though they speak many things by similitude.
VII. And because all Metalick Bodies are com∣pounded of Argent Vive and Sulphur, pure, or impure, by accident, and not innate in their first nature, there∣fore by convenient prepa∣ration,
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'tis possible to take a∣way their impurity; the end of preparation is to take away Superfluities, and sup∣ply the defects.
VIII. For we have con∣sidered the substance of Me∣taline Bodies, perfect and imperfect, to be but one, viz. Argent Vive and Sul∣phur, which are pure and clean before their commix∣tion; and by consideration and experience, we found the Corruption of Imper∣fect Bodies to be by acci∣dent; but that being pre pared and cleansed from all their Superfluities, Cor∣ruption, and fugitive Un∣cleanness, we found them of greater brightness, clear∣ness, and purity, than the naturally perfect Metals not prepared, by which consi∣deration we attained to the perfection of this Science.
IX. The Imperfect Bo∣dies have accidentally Su∣perfluous Humidities, and a Combustible Sulphureity, with a Primary Blackness in them and corrupting them; to gether with an Unclean, Fae∣culent, Combustible, and very gross Earthiness, impedeing Ingress and Fusion: There∣fore it behoves us with arti∣ficial fire; by the help of purified Salts and Vinegars; to remove superfluous acci∣dents, that the only radical substance of Argent Vive and Sulphur, may remain; which may indeed be done by various ways and me∣thods, according as the Eli∣xir requires.
X. The general way of preparation is this. 1. With fire proportional, the whole superfluous and Corrupt humi∣dity in its essence must be e∣levated: and the subtil and burning Sulphureity removed, and this by Calcination. 2. The whole Corrupt sub∣stance of their superfluous burning humidity and black∣ness, remaining in their calx, must be corroded with the following cleansed Salts and Vinegars, till the Calx be White or Red (according to the nature of the body) and is made clean, and pure from all Superfluity and Corruption: These Calxe are cleansed with the 〈◊〉
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Salts and Vinegars, by grinding, imbibing and washing. 3. The, whole 〈◊〉 Earthiness, and Com∣bustible, gross Faeculency, must be taken away with the aforesaid things, not having Metallick Fusion, by com∣mixing and grinding them together with the aforesaid Calx, depurated in the aforesaid manner: For∣these in the Fusion or Reduction of the Calx, will remain with themselves the said uncleanness and gross Earthiness, the Body re∣maining pure.
XI. Being thus cleansed, it is Meliorated thus. First, This Purged and Reduced Body is again Calcined by Fire, with the Salts as afore∣said. Secondly, Then with such of these as are Solutive, it must be Dissolved. For this Water is Our Stone, and Argent Vive of Argent Vive, and Sulphur of Sulphur, ab∣stracted from the Spiritual Body, and subtilized or at∣tenuated; which is Melio∣rated, by confirming the E∣lemental Virtues in it, with other prepared things of its own kind, which, augment the Colour, Fixion Weight, Purity and Fusion, with all other things appertaining to the true Elixir.
XII. The Salts and Vine∣gars for this work are thus prepared and cleansed. Com∣mon Salt, and Salt Gem, as also Sal Alcali, and Sandi∣ver, are cleansed by Calci∣ing them, and then casting them into hot water to be Dissolved, which Solution being Filtred is to be coa∣gulated by a gentle fire, then to be Calcined for a Day and a Night in a mo∣derate fire, and so kept for use.
XIII. Sal Armoniack is cleansed, by Grinding it with a preparation of Com∣mon Salt cleansed, and then subliming it in an high Bo∣dy and Head, till it ascends all pure: then dissolving it in a Porphyrie in the open Air, if you would have it in a water, or otherwise keeping the sublimate in a Glass close stopt for use.
XIV. Roch Alums, or
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Factitious, or other Alums, are cleansed, by putting them in an Alembick, and extracting their whole Hu∣midity, which is of great use in this Art. The Fae∣ces remaining in the Bot∣tom, Dissolve on a Porphy∣rie, in a moist place, or in water, and then again extract, and keep it for use.
XV. Vitriol of all kinds is cleansed, by dissolving it in pure Vinegar, then Di∣stilling and Coagulating. Or first abstract its Humi∣dity over a gentle fire: the Faeces Caleine, and Dissolve per deliquium, or in their own water, filtre, and Coagulate (or if you please, the water,) and keep it for use.
XVI. Vinegars of what kind or how acute and sharp soever, are cleansed by subtilization, and their Virtues and Effects are Me liorated by Distillation. With these Salts and Vi∣negars, the imperfect Bo∣dies may be prepared, pu∣rified, meliorated and sub∣tilized, by the help of the Fire. Glass and Borax are pure, and need no prepara∣tion.
XVII. Out of the Me∣talline Bodies we compose the Great Elixir, making One substance of many, yet so permanently fixed, that the strongest or great∣est force of Fire cannot hurt it, or make it flie away, which will mix with Metals in Flux, and flow with them, and enter into them, and be permixed with the fixed substance which is in them, and be fixed with that in them which is incombustible; receiving no hurt by any thing which Gold and Sil∣ver cannot be hurt by.
XVIII. Hence we de∣fine Our Stone, to be age∣nerating or Fruitful Spirit and Living water, which we name the Dry water, by Natural proportion cleansed and United with such Union, that its principles can never be separated one from another; to which two must be added, a third, (for shortning the work)
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and that is one of the per∣fect Bodies attenuated, or subtilized.
XIX. The generating or Fruitful Spirit, is White in Occulto, and Red and Black on either side, in the Magi∣stery of this work: but in Manifesto, on both sides tending to Redness. And because the Earthy parts are throughly and in their least particles United with the Airy, Watery, and Fiery, so that in Resolution, no one of them can be sepa∣rated, but each with all and every one is dissolved, by reason of the strong Union, which they have with each other in their said least par∣ticles, the Compositum is made one solid, uniform substance, the same in Na∣ture, Properties, and all other respects as that of Gold.
CHAP. XXXVIII. Of the Alchymie of Sulphur
I. SUlphur is a Fatness of the Earth, thickened by a temperate Decoction in the Mines of the Earth, until it be hardened and made dry, homogeneal, and of an Uniform sub∣stance as to its parts. It cannot be Calcined, (with∣out great industry) but with much loss of its substance; nor can it be fixed unless it be first Calcined: but it may be mixed, and its flight in some measure hindred, and its Adustion repressed, and so the more easily Calci∣ned.
II. By Sulphur alone no∣thing can be done, our work from it alone cannot be perfected, the Magistry would be prolonged even to desperation: but with its Compere [Arsenick for the White, and Antimony for the Red] a Tincture
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is made, which gives com∣pleat weight to every of the Metals, cleanses and exalts them: and it is perfected with our Magistery, without which it performs to us none of these things, but either corrupts or blackens.
III. He who knows how to commix and Unite it a∣micably with Bodies, knows one of the greatest Secrets of Nature, and one way to perfection: for there are many ways to that Elixir or Tincture. Whatsoever Body is Calcin'd with it re∣ceives weight: Copper from it assumes the likeness of Sol. Mercury sublimed with it becomes Cinnabar. All Bodies, except Sol and Ju∣piter, are easily Calcin'd with it, but Sol most diffi∣culty.
IV. The less Humidity any body has, the easier it is Calcin'd with Sulphur; it Illuminates every body, be∣cause it is Light, Alum, or Salt, and Tincture. It is difficulty Dissolved, be∣cause of its deficiency of Saline parts, but abounding with Oleaginous. It is easi∣ly sublimed because of its Spirit, but if it be mixed with Venus, and United to it, it makes a wonderful Vi∣olet Colour.
V. That Sulphur is a Fat∣ness of the Earth appears from its easie Liquefaction, and Inflamability, for no∣thing is inflamed but what is Oleaginous, or melts easily by Heat, but what has such a Nature: yet has it a perfecting mid∣dle Nature in it; but this middle substance, is not the cause of the perfection of Bodies, or of Argent Vive, unless it be fixed: 'Tis true, its not easily made to fly; [this he means doubtless of its Spirit or Oyl;] yet it is not perfectly fixed: from whence it is evident, that Sulphur is not the whole perfection of the Magistery, but only a part thereof.
VI. Sulphur commixed with Bodies, burns, some more, others less; and some resist its combustion, and some not; by which may∣be known the difference be∣tween
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those Bodies which are wanting in perfection, tho' prepared for the great work. Sol is not easily to be burned by Sulphur: The next to this is Jupiter, then Luna, after that Saturn, then Venus, that is more easily burnt, which is farther distant from the Nature of the Perfect.
VII. Also from what Ra∣dix the imperfect Body pro∣ceeded or was generated, it appears from the diver∣sity of Colours after Com∣bustion: Thus Luna obtains a black mixt with Azure: Ju∣piter, a black mixt with a lit∣tle Redness: Saturn a dull black, with much Redness and a Livid Colour: Venus, a black with a Livid; if it be much burnt, if but a little, a pleasant Violet: Mars, a black dull Colour. But if Sulphur be commixt with Sol, he obtains an In∣tense Citrine Colour.
VIII. Sol and Luna Cal∣cin'd with Sulphur, being reduced, return into the Nature of their own pro∣per Bodies, Jupiter, Cal∣cin'd and reduced, recedes its greater part: Saturn has sometimes a greater, some∣times a lesser part destroy∣ed. But Saturn and Jupi∣ter are both preserved, by a right and gentle Reducti∣on, yet they rather tend to another Body than their own, as Saturn into a dull Coloured [Regulus of] An∣timony, Jupiter into a bright Coloured [Regulus of] An∣timony. Venus is diminished in the Impressions of Fire in her reduction, but with∣al ponderous, augmented in weight, soft, of a dull Citrine Colour, partaking of blackness: And Mars is more diminished in the Impression of the Fire than Venus; by which things are found out, the Nature of all Bodies that are alte∣red.
IX. The Preparation of Sulphur 1. Take the best Green Sulphur Vive, Grind it to a subtil Pouder, Boyl it in a Lixivium of Pot-Ashes and Quicklime, gathering from the Superficies its Oyliness, till it appears to be clear. Stir the whole with a Stick, and im∣mediately
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decant the Lixivium with the pure parts of the Sulphur, leaving the more gross parts behind: let the Li∣quor cool, and pour upon it a fourth part of the quantity, of Spirit of Vinegar; so will a white Pouder precipitate, white as Milk, which dry with a gentle Heat, and keep for use.
X. 2. Take of this prepa∣red white Sulphur; Scales of Iron Calcin'd to Redness; Roch-Alum well Calcin'd, ana One Pound, Common Salt prepared, Half a Pound: In∣corporate all these well by Grinding them together with Vinegar, that the whole may be Liquid, which then boil, stirring it till it be all very black: then dry and grind to a fine Pouder, which put into an Aludel of a Foot and half high, with a large Cover, and let the Cover of the Alembick have a broad Zone or Girdle, for Conservation of the Spirits elevated, then sublime according to Art: the light Flos which adheres to the sides of the Alem∣bick, cast away, for it is combustibe, defiled, and defiling. But the close, compact, or dense Matter sublimed in the Zone, put by it self into a Phial, and Decoct it upon an Ash Heat, so long till its Combustible Humidity be exterminated, then keep it in a clean Vessel for use: Note, that Sulphur and Arsenick sub∣limed from the Calx of Copper, are more whiten∣ed, than when sublimed from the Calx of Iron.
CHAP. XXXIX. Of the Alchymie of Arsenick.
1. ARsenick, is also a fat∣ness of the Earth, as is afore declared of Sul∣phur, having an inflamable substance, and a subtil matter like to Sulphur; but it is diver∣sified from Sulphur in this, viz. That it is easily made a
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Tincture of Whiteness, but of Redness with great diffi∣culty; whereas Sulphur is easily made a Tincture of Redness, but of Whiteness, most difficultly.
II. Of Arsenick, there is a Citrine and a Red, which are profitable in this art, but the other kinds not so: Arsenick is fixed as Sulphur, but the sublimation of ei∣ther is best from the Calx of Metals: But neither Sul∣phur nor Arsenick, are the perfective matter of this Work, they not being com∣pleat to perfection, though they may be a help to per∣fection, as they may be u∣sed. The best kinds of Arsenick, are the Scissile, the Lucid, and Scaly.
III. This Mineral also (like as Sulphur) has a perfecting middle Nature in it, which yet is not the cause of the perfection of Bodies, or of Argent Vive; unless it be fixed; but be∣ing fixed, this Spirit is an agent of the White Tin∣cture: What we have said of Sulphur in the former Chapter, at Sect. 5. may be understood here.
IV. Because in Arsenick the Radix of its Minera, in the action of Nature, has many inflamable parts of it resolved, therefore the work of its separation is easie, this being the Tincture of Whiteness, as Sulphur is of Redness.
V. To prepare Arsenick. Being beaten into fine pou∣der, it must be boiled in Vinegar, and all its combu∣stible fatness extracted as in Sulphur, Chap. 38. Sect. 9. Then take of the prepared Arsenick, Copper calcin'd, ana one Pound: Alum calcin'd, common Salt prepared, ana half a Pound: Having ground them well together, moisten the mixture with Spirit of Vinegar, that it may be liquid, and boil the same, as you did in the Sulphur: Then sublime it in an 〈◊〉, with an Alembick, of the heighth of one foot: what as∣cends white, dense, clear, and lucid, gather and keep it, (as sufficiently prepared) for the use of the Work.
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VI. Or thus: Take of Arse∣nick prepared by boiling, filings of Copper, ana one Pound: Common Salt, half a Pound: Alum calcined four Ounces; grind them exactly with Spi∣rit of Vinegar, then moisten till they be liquid, and stir them over a fire till the whole be blackened: Again, Imbibe and dry, stirring as before, do this a third time, then sublime as above directed.
VII. To fix Arsenick and Sulphur. They are fixed two ways, viz. 1. By ma∣nifold Sublimations. 2. By precipitation of them subli∣med into heat. The first way. Reiterate their Subli mations in the Vessel Aludel, till they remain fixed. This Reiteration is made by two Aludels, with their two Heads, or Covers in the following order, that you may never cease from the Work of Sublimation, until you have fixed them. There∣fore so soon as they have ascended into one Vessel, put them into the other, and so do continually, ne∣ver suffering them long to abide, adhering to the sides of either Vessel, but con∣stantly keep them in the elevation of fire, till they cease to sublime.
VIII. The second way. This is by praecipitating it sublimed into heat, that it may constantly abide there∣in, until it be fixed: and this is done by a long glass Vessel, the bottom of it (made of Earth not of Glass, because that would crack) must be artificially joyned with good luting; and the ascending matter, when it adheres to the sides of the Vessel, must with a Spatula of Iron, or Stone, be put down to the heat of the bottom, and this pre∣cipitation repeated, till the whole be fixed.
IX. To sublime Arsenick. Take Arsenick, filings of Ve∣nus ana one Pound, Common Salt half a Pound: Alum Calcin'd four Ounces, mortifie with Vinegar, stirring over a fire till all be black: Again, Imbibe and dry, stirring as be∣fore, which repeat again; then sublime, and it will be profita∣ble.
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CHAP. XL. Of the Alchymie of the Marchasite.
I. THE Marchasite is sublimed two ways, 1. Without Ignition. 2. With Ignition, because it has a two-fold substance, viz. One pure Sulphur, and Argent Vive mortified. The first is profitable as Sulphur; the second as Argent Vive mor∣tified, and moderately pre∣pared. Therefore we take in this last, because by it we are excused from the former Argent Vive, and the labour of mortifying it.
II. The intire way of the sublimation of this Mineral is, by grinding it to pouder, and putting it into an Aludel, subliming its Sulphur with∣out Ignition; always and very often removing what is sublimed. Then aug∣ment the force of the fire into Ignition of the Aludel. The first sublimation must be made in a Vessel of Sub∣limation, and so long conti∣nued, till the Sulphur is se∣parated; the process being successively and orderly continued, until it is mani∣fest that it has lost all its Sulphur.
III. Which may be known thus: When its whole Sul∣phur shall be sublimed, you will see the colour thereof changed into a most pure White, mixt with a very clear, pleasant, and coele∣stine colour: Also you may know it thus: Because if it has any Sulphur in it, it will burn and flame like Sul∣phur; but what shall be se∣condly sublimed after that sublimate, will neither be inflamed, nor shew any properties of Sulphur, but
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of Argent Vive mortified, in the reiteration of sublima∣tion.
IV. You must get a so∣lid, strong, well baked Earthen Vessel, about three foot high, but in breadth Diametrically no more than that a hand may commodi∣ously enter: The bottom of this Vessel, (which must be made so that it may be separated and conjoyned, must be made after the form of a plain wooden Dish, but very deep, viz. from its brim to the bottom about seven or eight Inches; from that place, or moveable bot tom to the head, the Vessel must be very thickly and accurately glazed within: Upon the head of the Ves∣sel must be fitted an Alem∣bick, with a wide Beak or Nose: Joyn the bottom to the middle, with good te∣nacious lute (the Marcha∣site being within that bot∣tom) then set on the Alem∣bick, and place it in a For∣nace, where you may give as strong fire, as for the fu∣sion of Silver or Copper.
V. The top of the For∣nace must be fixed with a flat Hoop, or Ring of Iron, having a hole in its middle, fitted to the greatness of the Vessel, that the Vessel may stand fast within it: Then lute the junctures in the cir∣cuit of the Vessel and the Fornace, lest the fire pas∣sing out there, should hin∣der the adherency of the subliming flowers, leaving only four small holes, which may be opened or shut in the flat Ring or Hoop afore∣said, through which Coals may be put in round about the sides of the Fornace: Likewise four other holes must be left under them, and between their spaces for the putting in of Coals, and six or eight lesser holes, proportionate to the mag∣nitude of ones little finger, which must never be shut, that thereby the fire may burn clear: Let these holes be just below the juncture of the Fornace, with the said Iron Hoop.
VI. That Fornace is of great heat, the sides of
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which are to the height of two Cubits, and in the midst whereof is a Round, Grate, or Wheel filled full of very many small holes close to∣gether, (wide below or un∣derneath, but small above, or in the superior part,) and strongly annexed to the Fornace by luting, that the Ashes or Coals may the more freely fall away from them, and the said Grate be continually open for the more free reception of the air, which mightily aug∣ments the heat of the fire.
VII. The Vessel is of the asoresaid length, that the Fumes ascending may find a cool place and adhere to the sides, otherwise was it short, the whole Vessels would be almost of an equal heat, whereby the subli∣mate would fly away, and be lost. It is also Glased well within, that the Fumes may not peirce its Pores and so be lost; but the Bottom which stands in the Fire is not to be Glazed, for that the Fire would melt it; nor unglazed would the matter go through it, for that the Fire makes it rather to as∣cend.
VIII. Now let your Fire be continued under your Vessel, till you know that the whole matter is ascend∣ed into flowers, which you may prove by putting in a Rod of Earth well burned with a Hole in its end, through a Hole in the Head, about the bigness of ones little Finger, putting it down almost to the middle there, or nigh the matter from whence the sublimate is rais∣ed; and if any thing as∣cends and adheres to the Hole in the Rod, the whole matter is not sublimed, but if not, the sublimation is ended.
IX. That the Marchasite consists of Sulphur and Ar∣gent Vive, it is sufficiently evident; for if it be put into the fire, it is no sooner Red Hot, but it is Inflam∣ed and burns: also if mix∣ed with Venus, it gives it the Whiteness of pure Sil∣ver; so also if mixed with Argent Vive, and in its sub∣limation it yields a Coelesti∣al
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Colour, with a Metalick Lucidity.
X. To prepare the Mar∣chasite. Take the fine Pouder of the Mineral, spread it an Inch thick over the Bottom of a large Aludel, and gather the Sulphur with a gentle fire. When that is ascended; take off the Head or Alembick, and having applied another, augment the Fire, then that which has the place of Argent Vive Ascends, as we have be∣fore declared.
CHAP. XLI. Of the Alchymie of Magnesia, Tutia, and other Minerals.
I. THE Sublimation of Magnesia and Tutia is the same with that of the Marchasite, for that they cannot be sublimed with∣out Ignition, having the same cause, the same Ope∣ration, and the same Gene∣ral method: likewise all imperfect Bodies, are subli∣med in the same order, with∣out any difference, except that the Bodies of the Me∣tals must have a more vehe∣ment fire than the Marcha∣site, Magnetia and Tutia: nor is there any diversity in Metaline sublimation save, that some need the addition of some other sub∣stance to make them sub∣lime or rise.
II. But in the sublima∣tion of Imperfect Metaline Bodies, no great quantity of the Body to be sublim∣ed, must be at once put into the bottom of the Ves∣sel, because much Metaline substance, holds the parts faster, and hinders the sub∣liming: also the bottom of the sublimatory should be
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flat, not Concave, that the Body equally and thinly spread upon the bottom, may the more easily su∣blime in all its parts.
III. Such Bodies as need the admixtion of other sub∣stances, are Venus and Mars, by reason of the slow∣ness of their fusion: Venus needs Tutia; and Mars Arsenick, and with these they are easily sublimed, for that they well agree with them. Therefore their sublimation is to be made as in Tutia, and o∣ther like things, and to be performed in the same me∣thod and order, as in the former Chapter.
IV. Now Magnesia has a more Turbid and Fixed, and less inflamable Sulphur, and a more Earthy and fae∣culent Argent Vive, than the Marchasite, and therefore the more approximate to the Nature of Mars.
V. But Tutia is the fume of White Bodies; for the Fume of Jupiter and Ve∣nus adhering to the sides of the Fornaces where these Metals are wrought, does the same thing that Tutia does: and what a metalick Fume does not, without the admixtion of some o∣ther Body, neither will this likewise do.
VI. And by reason of its subtilty, it more pene∣trates the profundity of a Metaline Body, and alters it more than it does its own Body, and adhears more in the Examen, as by ex∣perience you may find: and whatever Bodies are altered by Sulphur of Ar∣gent Vive, will also neces∣sarily be altered by this, because of their Unity in Nature.
VII. To prepare Tutia. Pouder it very fine, and put it into and Aludel and by strong Ignition, or help of vehement fire, cause the Flowers to ascend or su∣blime, so is it prepared for use. It is also dissolved in Spirit of Vinegar, having been first Calcin'd, and so it is also well prepared.
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VIII. Also it is certain, that many necessary things for our purpose, are ex∣tracted from Imperfect Bo∣dies, which need yet a far∣ther preparation, as first Ce∣ruse; which is thus prepa∣red: Wash it in Spirit of Vinegar, and separate it from its more gross parts; and the Milk coagulate in the Sun, and it is prepa∣red.
IX. Spanish White, Tin, Putty, and Minium, are pre∣pared after the same man∣ner, by dissolving them in Spirit of Urine, and then filterating and coagulating in the Sun as before.
X. Verdegrise is dissolved in Spirit of Vinegar, and rubified, being gently con∣gealed, with the soft heat of a gentle fire; and then it is prepared, and made fit for the Work.
XI. Crocus Martis is dis∣solved in Spirit of Vinegar, and filtred: This Red Wa∣ter being congealed, yields an excellent Crocus fit for use.
XII. AEs Ustum, or Cop∣per calcin'd, is to be ground to pouder, and washed with Spirit of Vinegar, after the same manner as we taught in the preparation of Ce∣ruse: So in like manner Li∣tharge of Gold and Silver: You may also dissolve these things again, and they will be purer: You may also use them either dissolved or congealed; this is a pro∣found Investigation.
XIII. Antimony is Calci∣ned, Dissolved, Filtred, Congealed, and ground to pouder, and so it is pre∣pared.
XIV. Cinnabar must be sublimed from Common Salt once, and so it is well prepared for use.
XV. The fixation of Mar∣chasite, Magnesia and Tutia. You must after the first sub∣limation of them is finished, cast away their foeces; and then reiterate their sublima∣tion,
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so often returning what sublimes to that which remains below of either of them, till they be fixed, which must be done in pro∣per subliming Vessels.
CHAP. LXV. Of the Alchymie of Saturn.
I. TO prepare Lead. Set it in a Fornace of Calcination, stirring it while it is in Flux, with an Iron Spatula full of Holes, and drawing off the scum, till it be converted into a most fine pouder: Sift it, and set it in the Fire of Calcinati∣on, till its fugitive and in∣flamable substance be abo∣lished: Then take out this Red Calx, imbibe, and grind it often with Com∣mon Salt cleansed, Vitriol purified, and most sharp Vinegar, which are the things to be used for the Red; but for the White, Common Salt, Common Alum, and Vinegar.
II. Your matter must be often imbibed, dryed, and ground, till by the benefit of the aforesaid things, the uncleanness be totally re∣moved: Then mix Glass therewith, and cause the pure body to descend, that descending (by means of a vehement heat) the pure body may be reduced.
III. Calcine it again with pure Sal Armoniack (as you do Jupiter) and most subtily grind and dissolve it by the way aforesaid, for this is the water of Argent Vive and Sulphur proportionally made, which we use in the Com∣position of the Red Elixir.
IV. Lead is a Metalick Body, livid, earthy, pon∣derous, mute, partaking of a little Whiteness, with much
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paleness, refusing the Cine∣ritium, and Cement, easily extensible in all its dimen∣sions, with small Compres∣sion, and very fusible with∣out Ignition. Yet some Men say, that Lead in its own Nature, is much appro∣ximated to Gold; these judge of things, not as they are in themselves, but ac∣cording to sense, being void of Reason, and not con∣ceiving the Truth.
V. It has much of an Earthy substance, and there∣fore is washed, and by a Lavament converted into Tin, by which it appears, that Tin is more assimilated to the perfect. It is also by Calcination made Minium; and by hanging over the Vapour of Vinegar, it is made Ceruse. And tho it is not near to perfection, yet by our Art, we easily convert it into Silver, not keeping its Weight in trans∣mutation, but acquiring a new Weight, which it ob∣tains by our Magistry. It is also the Tryal of Silver in the Cupel, as we shall hereafter shew.
VI. It differs not from Tin, after repeating its Calci∣nation to the reduction there∣of, save, that it has a more uncleansubstance commixed of a more grose Sulphur, and Argent Vive, the Sul∣phur being more burning and adhaesive to the Argent Vive. It has a greater Ear∣thy 〈◊〉 than Jupiter, which appears by washing of it with Argent Vive; and more Faeculency comes from it by washing than from Jupiter, and its first Calcination is easier per∣formed than in Tin, be∣cause of its Earthiness: and because its foulness is not rectified as in Jupiter, by repeated Calcinations, it is a sign of greater impurity in its principles, and in its own Nature.
VII. Its Sulphur is not se∣parated from it in fume, but is of a Citrine Colour, of much Yellowness, the like of which is remaining be∣low at the bottom, which shews that it has much of a Combustible Sulphur in it, and because the Odour of
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Sulphureity is not removed from it in a short time, it shews that it approaches to the Nature of fixed Sul∣phur, and is Uniformly commixed with the sub∣stance of Argent Vive. Therefore when the fume ascends, it ascends with the Sulphur not burning, whose property is to create Citri∣nity.
VIII. And that the quan∣tity of its not burning Sul∣phur is more than in Tin, appears for that its whole Colour is changed into Ci∣trinity, in Calcination, but of Tin into White: Whence the cause appear why Ju∣piter in Calcination is more easily changed into a hard Body than Saturn: the burn∣ing Sulphureity being more easily removed from Jupi∣ter than Saturn, one of the causes of its softness is re∣moved; whence (being Calcined) it necessarily fol∣lows it must be hardened: but Saturn, because it has both the causes of softness strongly conjoyned, viz. much burning Sulphur and much Argent Vive, it is not easily hardened.
IX. Bodies having much Argent Vive, have much of Extension, but such as have little Argent Vive, have little Extension. Thus Jupiter is more easily and subtily extended than Sa∣turn. Saturn more easily than Venus. Venus more easily than Mars. Luna more subtily than Jupiter. And Sol more subtily than Luna.
X. The Cause of Indu∣ration or hardening is fixed Argent Vive, or fixed Sul∣phur; but the cause of soft∣ness is Opposite. The cause of Fusion is also twofold, to wit, of Sulphur not fixed, and Argent Vive of what kind soever; Sulphur not fixed is necessarily a cause of Fusion without Ignition. This is evident in Arsenick, for projected on Bodies dif∣ficult to be Fused, it makes them of easie Fufion, with∣out Ignition: and the cause of Fusion with Ignition is fixed Argent Vive. But the Impediment of Fusion is fix∣ed Sulphur.
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XI. From hence it ap∣pears, That seeing Bodies of greatest perfection, con tain the greatest quantity of Argent Vive: Those Imper∣fect Bodies holding more of Argent Vive, must needs be more approximate to the perfect — whence it follows, that Bodies of much Sul∣phureity, are Bodies of much Corruption.
XII. From hence it is e vident, that Jupiter is near to the perfect, seeing it par∣ticipates more of Perfection, but Saturn less; Venus yet: less, and Mars least of all. And as to the Medicines, compleating them, it is clear, that Venus is the most perfective of Medicine; Mars less, Jupiter yet less; and Saturn least of all.
XIII. Thus according to the diversity of Bodies, di∣versity of Medicines are found out: A hard Body, that can endure Ignition re quires one Medicine; but the soft, that abides not Ig∣nition another; that one may be softned and attenu∣ated in its profundity, and equalized in its substance; but the other hardned, and its occult parts inspissa∣ted.
XIV. There are three degrees which the Imper∣fect Bodies, chiefly Saturn and Jupiter must obtain, in order to perfection: First, Cleanness, or Brightness: Secondly, Hardness, or Densness, with Ignition in fusion. Thirdly, Fixation, by taking away their fugi∣tive substance.
XV. They are cleansed (viz. Saturn and Jupiter) in a threefold manner: 1. By Mundifying. 2. By Calci∣nation and Reduction: 5. By Solution. First, By things purifying they are cleansed two ways, either by reducing them into a Calx, or into the Nature of Bodies: reducing into a Calx, they are purified ei∣ther by Salts, or Alum, or Glass: Thus, when the Bo∣dy is Calcin'd, put upon its Calx, water of Alums, or Salts, or Glass mixed with it, and reduce it to a Body,
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which so often reiterate till they look purely clean: For seeing Alums, Salts, and Glass, are fused with ano∣ther kind of fusion than Bo∣dies, therefore they are se∣parated from them, retain∣ing with themselves the earthy substance, the purity of the Bodies being only left.
XVI. Or thus. Let Sa∣turn or Jupiter be filed, and mix therewith Alums, Salts, and Glass, and then redu∣ced into a body, and this so often to be repeated till they be well cleansed: They are also cleansed by way of Lavement with Argent Vive, of which we have spoken before.
XVII. The second way of cleansing Saturn and Jupiter, by Calcination and Reduction with sufficient fire, where∣by they are freed from a twofold corrupting sub∣stance, 1. One inflamable and fugitive. 2. Another earthy and faeculent; be∣cause the Fire elevates and consumes every fugitive sub∣stance. And by reduction the same fire, divides every substance of earth, with its proportion: See Sect. 1, 2, 3. above.
XVIII. The third way of cleansing Saturn and Jupiter by Solution of their substance, and by reduction of that likewise, which is dissolved from them; for that solution reduced makes them more clean, than any other way or kind of preparation what∣soever, except that by Sublimation, to which this is equivalent.
XIX. Induration, or hard∣ning of their soft substance. This is done with Ignition in their Fusion, thus. With Saturn or Jupiter the sub∣stance of Argent Vive, or Sulphur fixed, or of Arsenick, must be mixed in their pro∣fundity: Or, they must be mixed with hard, and not fusible things, as the Calx of Marchasite, and Tutia, for these are united with, and embraced by them, and harden them so, that they flow not, till they are red hot. The same thing is al∣so compleated by our Me∣dicine
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perfecting them, of which hereafter.
XX. Fixation, by removal of their fugitive substance. This is done by calcination in a fire proportional to their substance: In order to which, 1. All their corrup∣ting adustive substance must be cleansed from them as aforesaid. 2. Then their earthy superfluity must be taken away. 3. They must be dissolved and Reduced, or compleatly washed in a Lavement of Argent Vive. This is necessary and profi∣table.
XXI. Saturn is specially hardened by a Calcination with the Acuity of Salt, and by Talk it is especially deal∣bated, as also by Marchasite and Tutia. Calcine Saturn fluxed with common Salt putrefied, stirring it continu∣ally with an Iron Spatula, till it comes to Ashes. De∣coct it for one Natural day, and let it be a little Fiery hot, but not much; then wash it with pure clean wa∣ter, and Calcine it for 3 daies till it be Red both within, and without. If you would have it to be prepared for the White, Im∣bibe it with water of White Alum, and reduce it with Oyl of Tartar, or its Salt. But if you would have it for the Red, Imbibe it with the water of Crocus Martis, and of Verdigrise, and re∣duce it with Salt of Tartar as before: This work Rei∣terate as often as need re∣quires.
XXII. The Calcination of Saturn and Jupiter. Let a great Test (or Calcining Pan) be placed in a For∣nace, and put Saturn and Jupiter into it, with as much common Salt prepa∣red, and Roch Alum Cal∣cined: being in Flux, let the Metal be continually. stirred with an Iron Spatu∣la full of holes, till the whole be reduced to Ashes, which sift, and set chem in the Fire again, keeping them continually Red Fire Hot till the Calx of Jupiter is whiten∣ed or that of Jupiter is rubi∣fied as Minium.
XXIII. The Regimen of
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Saturn and Jupiter for the White. Take Saturn purifi∣ed three Pound, melt or add to it clean or purified Mercury twelve Pound, stirring the whole that they may be mixed: This mixture put into a Bolt-Head of a Foot in Length, which place in the Athanor with a gentle Fre for a week. Take purified Jupiter one Poind, melt and add purified Mercury 12 Pound, doing in all respects as before with Sa∣turn. In this weeks time you will have a Paste dissolved, fit to be Fermented with the White Ferment, Thus.
XXIV. Take of the White Ferment one Pound, of the Paste of Saturn two Pounds, of the Paste of Jupiter three Pounds: These being dissolved, mix through their least parts, and set in putrefaction, (in a moderate Fire, like as in dis∣solution) for seven daies: Then take them out well mix∣ed and Strain or Squeeze their more Liquid parts through a Cloth: The thick Matter re∣maining, put into a Glass, Seal it well up, and place it in an Athanor for the time aforesaid, which do thrice, till it has Imbibed all the humidity. Then put the Vessel with its Matter into a Fornace of Fixa∣tion for twelve daies, which done, take it forth, and reduce it with things reducing; so will you find that which our Ancestors found not without great Study, viz. The Ge∣nerated, generating. Prove this upon the Cineritium or Cupel with Lead, and you will find the Body perfect in Whiteness, perpetually generating its like.
XXV. The Regimen of Saturn is also compleated, if being prepared and dis∣solved, (I suppose he means in his dissolutive Water, made of Nitre and Vitriol) it be mixed with a third part of its Red Ferment dissolved also; and then Di∣stilling off the Water, and Cohobating seven times. Re∣duce it to a Body, and prove it by its Examen, and you will rejoyce in the bountiful Body which is generated.
XXVI. White Medicines for Saturn: also solar Medicines for Saturn. Because the Me∣dicines, and the work are
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wholly or altogether the same, as for Jupiter, and that in the Chapter of Ju∣piter we have explicitely and largely declared the matter, we shall refer you thither, saying no more thereof in this place, see Chap. 43. Sect. 16, 17, 18, 19, 20, 21. following.
CHAP. XLIII. The Alchymie of Jupiter.
I. TO prepare Jupiter. Put it into a fit Vessel, in a Fornace of Calcination, and make a good Fusion, stirring the melted Metal with an Iron Spatula full of holes, drawing off the Scum as it arises, and again stirring the Body, and thus continu∣ing till the whole quantity is reduced to Pouder or Ashes. This Pouder sift, and replace it in the Fornace again in the same heat of Fire, stirring it often, for 24 hours, till its whole ac∣cidental and superfluous hu∣midity is abolished with all its combustible and corrup∣ting Sulphur. Then often well wash it with common Salt cleansed, and Alum purified, and sharp Vinegar, and dry it in the Sun or Air. Grind it again, washing and drying it; doing this so long till by the acuity of the Salts, Alums, Vinegar, its whole humidity, blackness and un∣cleanness is taken away. This done, add Glass in fine Pouder to it, impaste the whole together, and with a sufficient Fire make it flow in a Crucible with a hole in its bottom, set with∣in another, so will the pure and clean Body descend, the whole Earthy and Fae∣culent substance remaining above with the Glass, Salts, and Alums; in which pure Body is an equal and perfect proportion Argent Vive, and
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White Sulphur not burning. Then Calcine this pure Body with pure and clean Sal Armoniack, till it be in weight, equal or therea∣bout: being well and per∣fectly Calcined, Grind the whole well and long upon a Porphyrie, and set it in the open Air in a Cold moist place; or in a Glass Vessel in a Fornace of Solution, or in Horse-Dung, till the whole be dissolved, aug∣menting the Salt if need be. This Water ought to be esteemed, for it is what we seek for in the whole.
II. Tin is a Metallick Body, White, Livid, not pure, and a little sounding, partaking of little Earthi∣ness, possessing in its Root harshness, softness, easiness of Liquefaction without Ig∣nition not abiding the Cupel or Cement, but extensible un der the Hammer. Therefore Jupiter among Bodies dimi∣nished from perfection, is in the Radix of its Nature of affinity to Sol and Luna, but more to Luna, and less to Sol.
III. Jupiter, because it re∣ceives much whiteness from the Radix of its generation, it whitens all other Bodies which are not White, but it has a fault, that it breaks or makes brittle all other Bo∣dies, except Saturn and most pure Sol: Jupiter adheres much to Sol and Luna, and therefore does not easily re∣ceede from them in the exa∣men or Tryal by the Cupel. The Magistery of this Art, gives it a Tincture of Red∣ness, that shines in it with inestimable brightness: It is hardened and cleansed more easily than Saturn. He who knows how to take away its Vice of breaking, will suddenly reap the Fruit of his Labour with joy, be∣cause it agrees so well with Sol and Luna, and will never be separated from them.
IV. In Calcining Tin, a Sulphureous stink arises, from its Sulphur not fixed; and tho it gives no flame, yet it is not fixed, for its not flaming is by reason of the great abundancy of
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its Argent Vive, preserv∣ing from Combustion: So that in Tin is a two-fold Sulphur, and a two-fold Ar∣gent Vive: one Sulphur less fixed, sending forth a stink; the other more fixed, be∣cause it abides with the Calx in the Fire and stinks not.
V. there is also a twofold substance of Argent Vive in it, one not fixed, and the other sixed: because it makes a Crashing noise be∣fore its Calcination, but af∣ter it has been thrice Calci∣ned, that Crashing ceases, which is caused by its fugi∣tive Argent Vive being flown away. This is evi∣dent in Lead being wash't with Argent Vive, and then melted in a very gentle fire, some part of the Mercury will remain with the Lead, and will give to it this stridor, converting the Lead into Tin.
VI. On the contrary al∣so, Tin may be converted into Lead: For by a mani fold repetition of its Calci∣nation, and a fire fit for its reduction, it is turned into Lead; but especially when by subtraction of its Scoria, it is calcin'd with a great fire.
VII. Now after the re∣moval of these two Sub∣stances, viz. Sulphur, and Argent Vive from Jupiter, you will find that it is livid, and weighty as Lead, yet partaking of greater white∣ness than Lead, and there∣fore more pure than Lead: In which is the equality of fixation, of the two com∣pounding things, viz. Sul∣phur and Argent Vive, but not the equality of quan∣tity, because in the Com∣mixtion, the Argent Vive, is super-eminent.
VIII. Now if there were not in its proper nature a greater quantity of Argent Vive than of Sulphur, Argent Vive would not easily ad∣here to it: For which rea∣son it adheres with difficul∣ty to Venus; but with much greater difficulty to Mars, by reason of the small quan∣tity of Argent Vive contain∣ed therein; the sign of which, is the easie fusion of the one, and the difficult fusion of the other.
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IX. But the fixation of these two substances re∣maining, approaches nigh to firm fixation, yet is it not absolutely fixed, which is evident from the calcinati∣on of its body, and after calcination, the exposing the same to the most strong fire; for by that, division is not made, but the whole substance ascends, yet more purified, from whence it ap∣pears, that the burning Sul∣phur in Tin, is more easily separated than that in Lead: And, that, because its cor∣rupting Properties are not radical, but accidental, therefore they are the more easily separated, and its mundification, Induration, and fixation, the more speedy.
X. And because, that af∣ter Calcination and Reduction, we found in its fume a citrinity, through the great force of fire; we judged, that it contained in its body much sixed Sulphur: By these Operations you may find out the Principles of Bodies, and the Properties of Spi∣rits.
XI. At Sect. 14, 15, 16, 17, 18, 19, 20, 21, 22. of the former Chapter, we have shewn the farther prepara∣tions of Tin, which because they are so plainly expres∣sed there, are needless to be again repeated here. Yet there are other special Pre∣parations which are the following, to wit, by Calci nation, by which its sub∣stance is more hardened, which happens not to Sa∣turn. Also, by Alums, for these properly harden Ju∣piter. Also, by Conservation of it in the fire of its Calci∣nation, for by this it loose its stridor or Crashing, and fraction of bodies likewise, the which in like manner happens not to Saturn.
XII. Calcine Jupiter (as Saturn at Sect. 21. of the former Chapter with Com∣mon Salt purified) and whi∣ten its Calx for three days as in Saturn: But see you err not in its Reduction, for that is difficult unless it be made in the Fornace, by Cineritium or Cement; then it is done with ease. But
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that you may not err, joyn that Body which you would reduce, in equal parts with that by which you make the reduction, and co-unite the divided Calx: But in Tinctures there is another consideration, for the mat∣rer tinging must be multi∣plied upon the matter to be tinged, till the Tincture appear in the Body or Me∣dicine.
XIII. After you have found these two Leads, and found their color and bright∣ness, with other things ac∣cording to your desire; possibly they may yet want Ignition; then you must thus proceed. Dissolve Tutia calcined, and Tin calcined, mix both Solutions, and with that water imbibe the Calx of Tin time after time, until the Calx has imbibed an eighth part of the Tutia, then reduce it into a Body, and you will find it to have Ignition, and that good: if not, reiterate the same la∣bour, till due Ignition be ac∣quired. All Waters dissolu∣tive of Bodies and Spirits, we shall hereafter shew you, every one of them ac∣cording to their kind.
XIV. With Talck, or Mercury or pure Luna (which is more profitable) deduced to this by calcining and dissolving, you may acquire the compleat Igniti∣on and hardness of Saturn and Jupiter, with incom∣parable brightness: but Spe∣culations in these things without practise, is not ve∣ry available.
XV. To Grind, to De∣coct, to Inhumate, to Cal∣cine, to Fuse, to Destroy, to Restore or Reduce, and to cleanse Bodies, are effectu∣all works: with these Keys you may open the Occult Inclosures of our Arcanum, and without them, you shall never sit down at the Repasts of satisfactions.
XVI. A White Medicine for Jupiter and Saturn pre∣pared. Take of fine Luna one Pound, living Mercury eight Pound, Amalgamate, and waste the Amalgama with spirit of Vinegar and common Salt prepared, until it acquires
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a Coelestial or Azure Colour. Then extract as much of Mer∣cury as you can, by strongly expressing the mixture through a thick Cloth. To this add Mercury sublimate, double the weight of the Luna, grind them well together, then De∣coct the mixture 〈◊〉 a Bolt-Head, firmly closed for 24 hours: Decoct the same again, then break the Vessel, and then separate that which is Sub∣limed from the Inferior Red∣dish Pouder. But take heed of giving too great a Fire, for that would cause the whole to flow into one black Mass. Put the Pouder upon a Por∣phyrie stone, add to it two parts of Sal Armoniack pre∣pared, and one part of Mer∣cury sublimed; grind all ve∣ry well together, and imbibe the mixture with the Water of Sal Alcali or Sal Nitre, if you cannot get the other, or Salt of Pot-Ashes: when imbibed, Distil off with a gen∣tle Fire the whole Water, till that remains in the bottom is melted like Pitch: Cohebate the same Water, repeating this Work thrice. Then take out the Matter, grind it on a stone, and dry it very well: Imbibe again with rectified Oyl of Eggs, or with Sal Alkali, or Oyl of Salt of Pot-Ashes, or of Nitre, or Tartar, until it will flow with Ingress. Pro∣ject one part upon five parts of Tin prepared, and it will be perfect Luna of the second Order, without Error.
XVII. Another White Medicine for Jupiter and Saturn prepared. Take Talk Calcined, and grind it with as much as it self of Sal Ar∣moniack; sublime it three or four times; dissolve into Water, and therewith Imbibe Luna calcined (as you did in the former) so often as until it has drunk in as much as its own weight is, and give in∣gress to it with the Oyls afore∣said, and project one part up∣on 10 parts of Jupiter prepa∣red, and it will be all fine Luna.
XVIII. Another White Medicine for Saturn and Jupiter prepared. Take Luna 1 pound dissolved in its own water (made of Nitre and Vitriol) to which add Talck calcined and dissolved 1 pound: Distil off the Water,
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cohobating 3 or 4 times, con∣geal and incerate with Arse∣nick sublimed, until it flow and have Ingress: project 1 part upon 8 parts of Jupiter prepared, and 'twill be all fine Luna. These three Medi∣cines you may project up∣on Saturn prepared for the White, but then the Saturn must be prepared and cal∣cined for three days, by Sect. 21. of the former Chapter.
XIX. A Solar Medicine for Jupiter and Saturn pre∣pared. Calcine Sol, amalga∣ting first with Mercury, as in Luna, express the Mercury through a Cloth; then grind it with twice so much as it self of common Salt prepared; set the whole over a gentle fire, that the remaining Mercury may receed. Extract the Salt with sweet water, dry the Calx, from which sublime as much Sal Armoniack, revert∣ing the sublimed Salt four times; dissolve it in A. F. made of Vitriol, Nitre, and Alum; dissolve also Crocus Martis made by calcination, or Copper calcined red: joyn these Waters in equal parts; draw off the Water by distillation, and cohobate four times: then dry the matter and imbibe it with Oyl of Tartar rectified (as heretofore is taught) un∣til it flows as Wax, and by projection will tinge four parts of Saturn or Jupiter into Gold Obrizon.
XX. Another Solar Me∣dicine for Saturn and Jupi∣ter prepared. It is made with Sol dissolved (as in the former) and a like quantity of Verdigrise calcin'd and dis∣solved, being both mixed and incerated, by distilling and in∣cerating with Sulphur prepa∣red, until it flow like Wax, and tinge 8 parts of Saturn or Jupiter prepared, splen∣didly.
XXI. A third Solar Me∣dicine for Saturn and Jupi∣ter prepared for the Red. It is made of Sol dissolved, Sulphur dissolved, and Ver∣digrise dissolved, mixt and prepared (as in the last Sect). and then increated with Oyl of Hair prepared; or of Eggs, (for both are one) one part of this projects upon 10 parts of Saturn or Jupiter prepared
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for the red, and it will be most fine Gold according to its de∣gree, these Medicines only al∣tering in the second Order.
XXII. There is also ano∣ther preparation of Jupiter by Sect. 22. of the former Chapter.
XXIII. And in Sect. 23. of the former Chapter, you have the Regimen of Jupi∣ter for the White, which ge∣nerates or produces fine Luna, such as being tryed upon the Test, produces a Body perfect in Whiteness, and perpetually generating its life.
CHAP. XLIV. Of the Alchemy of Mars.
I. TO prepare Mars or Iron. Calcine it as Venus with common Salt cleansed, and let it he washed with pure Vinegar: Being washed, dry it in the Sun, and when dried, grind and imbibe it with new Salt and Vinegar, and put it into the same For∣nace (as we shall direct in Venus) for 3 days. Esteem and value this Solution, viz. The water of fixed Sulphur, wonderfully augmenting the color of the Elixir.
II. The whole Secret of Mars is from the Work of Nature, because it is a Me∣talick body, very livid, a little Red, partaking of Whiteness, not pure, su∣staining Ignition, fusible with violent fire, extensive under the Hammer, and sounding much.
III. It is hard to be ma∣naged by reason of its im∣potency of fusion; which if it be made to flow by a Medicine changing its na∣ture, is so conjoyned to Sol and Luna, that it cannot be separated by examen with∣out great Industry; but if prepared, it is conjoyned, and cannot be separated by
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any Artisice, if the nature of that fixation be not chan∣ged by it, the defilement of the Mars being only re∣moved. Therefore it is ea∣sily a Tincture of Redness; but difficultly of Whiteness. And when it is conjoyned, it is not altred, nor does it change the colour of the commixtion, but augments it in quantity.
IV. Among all Bodies Jupiter is more splendidly, more clearly, more bright∣ly, and more perfectly trans∣muted into a Solar or Lunar Body, than other Bodies, but the Work is of long la∣bour, though easie to be handled: Next to Jupiter is Venus chosen, of more difficult handling, but of shorter labour than Jupiter. Next after Venus comes Sa∣turn, which has a diminish∣ed perfection in Transmuta∣tion, and is easie to be hand led, but of most tedious labour. Lastly, Mars among all the Bodies of least per∣fection, is in transmutation, most difficult to be hand∣led, and of exceeding long labour.
V. And the more diffi∣cult any Bodies are of fusion, the more difficult they are in handling in the Work of Transmutation: the easier to be fused, the easier to be handled: and what di∣versity of perfections are found in any particular, in the lesser, or middle Works; yet in the Great Work all Bodies are of one perfecti∣on, but not all of a like easie handling or labour.
VI. Hence it appears, that Mars or Iron, is a com∣mixture of fixed Earthy Sulphur, with fixed earthy Argent Vive of a livid white∣ness, the highly fixed Sul∣phur predominating, which prohibits fusion: Whence it is evident, that fixed Sul∣phur hinders fusion more than fixed Argent Vive: But Sulphur not fixed, ha∣stens fusion more than un∣fixed Argent Vive: By which the cause of speedy or slow fusion in every body is seen.
VII. What has more of a fixed Sulphur is harder to
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fuse, than what partakes of a burning fugitive Sulphur; which appears because Sul∣phur cannot be fixed with∣out Calcination, and no Calx gives fusion, therefore in all things it, viz. fixt Sulphur, must impede the same.
VIII. The causes of the corruption of the Metals by fire, are, 1. The inclusion of a burning Sulphur in the profundity of their sub∣stance, diminishing them by Inflammation, and ex∣terminating into Fume, whatever fixed Argent Vive was in them. 2. A Vehe∣mency of the Exterior flame, penetrating, and re∣solving them, with it self into Fume, and the most fixed matter in them. 3. The rarefaction of them by calcination, the flame or fire, penetrating into, and exterminating them. Where all these causes of Corrupti∣on concur, those Bodies must be exceedingly cor∣rupted. Where they all concur not, they are by so much the less corrupted.
IX. The causes of the goodness of Bodies, is their abounding with Argent Vive. For seeing Argent Vive, for no cause of Extermination, will be divided into parts in its composition (because it either with its whole sub∣stance flies from the fire, or with its whole substance re∣mains permanent in it;) it is necessarily concluded to be a cause of Perfection.
X. Therefore Praised and Blessed be the most Glorious and High God, who created it, and gave it a Substance and Properties, which nothing else in the World does possess besides; that this perfection might be found in it, (by the help of Art) as we have found therein with great power. For it is that which over∣comes Fire, and by Fire cannot be overcome, but in it amicably rests, and rejoyces therein.
XI. Mars is prepared ei∣ther with sublimation, or without sublimation, with sublimation we endeavour
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to unite it with Arsenick not fixed, as profoundly as we can, that in fusion it may melt with the same; but afterwards it is sublimed in a proper Vessel of sublima∣tion, the which is the best and most perfect of all o∣ther Preparations. Mars is also prepared, by Arsenick oftentimes sublimed from it, until some quantity of the Arsenick it self remain: For if this be reduced, it will flow out white, clean, fusible, and well prepared: Mars is also prepared by fu∣sion of it with Lead and Tutia, for from these it flows clean and white.
XII. To Indurate or har∣den soft Bodies. Argent Vive precipitated must be dissol∣ved, and the calcin'd Body (which you have a design to harden) dissolved like∣wise: mix both these solu∣tions together, and the cal∣cin'd body mixed with them by frequent imbibiti∣ons, &c. continually grind∣ing, imbibing, calcining and reducing, until it be made hard and fusible with Igni∣tion. The very same may also be compleatly effected, with the Calx of Bodies, and Tutia, and Marchasite, cal∣cined, dissolved, and im∣bibed. The more clean these are, the more perfe∣ctly do they change.
XIII. To soften hard Bo∣dies, as Mars, &c. They must be conjoyned and sub∣limed often with Arsenick, and after sublimation of the Arsenick, assated, or calcined with their due pro∣portion of fire, the measure of which we shall declare in our Discourse of Forna∣ces. Lastly, They must be reduced with the force of their proper fire, until in fusion they grow soft, ac∣cording to the degree of the hardness of their Bo∣dies. All these alterations are of the first Order, with∣out which our Magistery is not perfected.
XIV. Medicines dealbat∣ing Mars, of the first Order. That which dealbates it, of the first Order, is that which makes it to flow: The special fusive of it is Arsenick of every kind: But
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with whatsoever it is deal bated and fused, it is neces∣sary it be conjoyned and washed with Argent Vive, until all its impurity be re∣moved, and it be white and fusible. Or else let it be red hot with vehement ig∣nition, and upon it Arse∣nick projected; and when it shall be in flux, cast a quantity of Luna thereon; for when that is united with it, it is not separated there∣from, by any easie Arti∣fice.
XV. Or thus: Calcine Mars, and wash away from it all its soluble Aluminosity (inferring corruption) by the way of solution, but now mentioned [with Ar∣gent Vive] then let cleansed Arsenick be sublimed from it, and reiterate that subli∣mation many times, until some part of the Arsenick be fixed therewith. Then with a solution of Litharge mix, imbibe, grind, and moderately calcine, several times: And lastly, reduce it with the Fire we mentio∣ned in the Reduction of Jupiter from its Calx; so will it come forth white, clean, and fusible.
XVI. Or, Only with sublimed Arsenick, in its Calx, let it be reduced, and it will flow out white, clean, and fusible: But here ob∣serve the Caution we shall give in the Chapter of Ve∣nus, concerning the reite∣ration of the sublimation of Arsenick, (fixing it self in its profundity) from it. Mars is likewise whitened after the same manner with Marchasite and Tutia.
XVII. To prepare Mars. Grind one pound of the filings thereof, with half a pound of Arsenick sublimed; imbibe the mixture with the water of Salt Peter and Sal Alcali, reiterating this Imbibition thrice, then make it flow with a violent fire, so will it be white: Repeat this so long till it flow sufficiently, with a good whiteness.
XVIII. The first White Medicine for Mars and Ve∣nus. Take Silver calcined 1 pound, Arsenick prepared 2 pound, Mercury precipitate
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1 pound, grind them together, and imbibe the whole with water of Salt Nitre, Litharge, and Sal Armoniack, in e∣qual parts, [I suppose there is meant Aqua Regis] till it has drunk in its own weight of that water: Then dry, and ince∣rate with white Oyl (as in others) until it flow, and one part full upon 4 parts of Mars or Venus prepared.
XIX. The second White Medicine for Mars and Ve∣nus. Take Luna calcined, Jupiter calcined and dissolved, ana: mix, dry, and increase with double their quantity of Arsenick sublimed, until the Medicine flows well.
XX. The third White Medicine for Mars and Ve∣nus. Take Luna calcined, Arsenick and Sulphur subli∣med, and ground with it, and then sublimed with a like quantity of Sal Armoniack. This sublimation repeat thrice, and then project 1 pound upon 4 pound of Mars or Venus prepared.
XXI. A Red, or Solar Medicine for Mars and Ve∣nus. Take Tutia 1 pound, Calcine or dissolve it in AF, then with that water imbibe the Calx of Sol, that it may drink in double its own weight of the same water: After∣wards by distillation draw off the same water from it, coho∣bating four times. Lastly, in∣cerate with Oyl of Hair, or Bulls Gall, and Verdigrise prepared, and it will be excel∣lent. But be sure to pursue the Operation according to our Directions, otherwise you will labour in vain, and in your heart understand our Intentions (expressed in our Volumes) so will you know truth from false∣hood.
XXII. To Calcine Mars. Mars being filed, is calcined in our Calcinatory Fornace, until it is very well rubified, and becomes a pouder im∣palpable without grinding. And this is called, Crocus Martis.
XXIII. The Regimen of Mars. Take of the Paste of Mars 2 pound, of the Pastes of Venus and of Saturn, ana 3 pound, mix these without
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Ferment, and decoct the mix∣ture for seven days, and you will find the whole dry. Fix it, and add to it half its weight of Litharge in powder, which put into a Reductory Fornace, so will you have a Mineral substance very profitable if you be wise.
CHAP. XLV. Of the Alchymie of Venus.
I. THE Preparation of Venus. Lay thin Cop∣per Plates stratum superstra∣tum with Common Salt pre∣pared, till the Vessel be full, which cover, firmly Lute, and calcine in a fit Fornace for 24 hours: Then take it out, scrape off what is calcined, and repeat the calcination of the Plates with new Salt as before, re∣peating the Calcination so often till all the Plates are consu∣med. For the Salt corrodes the superfluous humidity, and combustible sulphurei∣ty; and the fire elevates the fugitive and inflamable sub∣stance with due proportion. This Calx grind to a most sub∣til pouder, wash it with Vine∣gar, till water will come from it free from blackness. Again, 〈◊〉 it with more Salt and Vinagar, and grind, and then calcine again in an open Vessel for 3 days and nights: Take it out, grind it subtily and long, and wash it with Vine∣gar, till it is cleansed from all uncleanness. This done, dry it in the Sun: Add to it half its weight of Sal Armoniack, grinding it long, to an impal∣pable substance: Then expose it to the Air, or set it in Horse∣dung to be dissolved: To what is undissolved add a new, clean Sal Armoniack; thus conti∣nuing till the whole be made water. Esteem and value this water, which we call the water of fixed Sulphur, with which the Elixir is tinged to infinity.
II. Venus is a Metalick Body, livid, pertaking of a
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dusky redness, subject to ig∣nition, fusible, extensible under the Hammer, but re∣fusing the Cupel and Ce∣ment. It is in the profundi∣ty of its substance of the color and essence of Gold, and is hammered being red hot, as Silver and Gold is. It is the medium of Sol and Luna, and easily converts it nature to either, being of good conversion, and of little labour.
III. It agrees very well with Tutia, which citrinizes it with a good yellow, from whence you may reap pro∣fit: we need not labour to indurate it, or make it ig∣nitible, therefore it is to be chosen before other imper∣fect Bodies, in the lesser and middle Work, but not in the greater. Yet this has a Vice beyond Jupiter, that it easily grows livid, and receives foulness from sharp things, to erradicate which, is not an easie, but a pro∣found Art.
IV. Copper therefore is unclean Argent Vive, mixed with Sulphur unclean, gross, and fixed, as to its greater part; but as to its lesser part, not fixed, red, and livid, in relation to the whole, not overcoming nor overcome. Its volatile Sul∣phur is evident from its sulphurous fume, and loss of quantity by frequent fluxing and combustion. Itt fixt Sulphur is evident from its slowness of fusion, and induration of its substance. And that there is an unclean red Sulphur joyned with unclean Argent Vive, is evi∣dent even to the senses.
V. When the fixed Sul∣phur comes to fixation by heat of Fire, its parts are subtilized; but that part which is in the aptitude of solution of its substance is dissolved; the sign of which is the exposing it to the va∣pours of Vinegar, which makes the Aluminosity of its Sulphur flow in its Su∣perficies. And being put into a saline liquor, many parts of it are easily dissol∣ved by Ebulition; this A∣luminosity by a saline wa∣triness, and easie solution, is changed into water: For
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nothing is watery, and easily soluble, except Alum, and what is of its nature. This understand also of the body os Iron.
VI. But the blackness in either Venus or Mars, crea∣ted by the Fire, is by rea∣son of the Sulphur not fix∣ed, (much indeed in Venus, but little in Mars) and it approaches nigh to the na∣ture of fixed Sulphur. Hence it is evident, that fusion is helped, and partly made by Sulphur not fixed, but hindred from Sulphur fixed. This he certainly knew to be true, who by no art of fusion could make Sulphur to flow after its fixation: But having fixed Argent Vi∣ve, by frequently repeating the sublimation thereof, found it apt to admit good fusion.
VII. Hence it is evident that those Bodies are of greater perfection, which contain more of Argent Vi∣ve, those of lesser perfection which contain lesser. There∣fore study in all your Works to make Argent Vive to ex∣ceed in the Commixtion. And if you could perfect by Argent Vive only, you would have attained to the highest perfection, even the perfection of that which overcomes the Works of Nature: For you may cleanse it most inwardly, to which purifi∣cation nature cannot reach.
VIII. This is manifest; for that those Bodies which contain a greater quantity of Argent Vive, should be of greater perfection, arises from their easie reception of Argent Vive into their substance: and we see Bo∣dies of perfection amicably to embrace each other.
IX. Out of what has been said it is also apparent, that in Bodies there is a two fold sulphureity: One indeed included in the pro∣fundity of Argent Vive. in the begining of their mix∣tion: The other superveni∣ent from other Accidents. The one of them may be removed with labour; but the other cannot possibly be taken away by any Arti∣sice or Operation of the
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Fire, to which we can pro∣fitably come, it being so firmly and radically united therein. And this is proved by experiment; for we see the aductible sulphureity to be abolished or destroyed by fire, but the fixed sul∣phureity not so.
X. Therefore when we say, Bodies are cleansed by Calcination, understand that to be meant of the earthy substance, which is not u∣nited to the Radix of their nature: For it is not possi∣ble by Art, or force of fire, to cleanse or separate what is united, unless the Medi∣cine of Argent Vive has ac∣cess.
XI. Now the separation of an earthy substance from its compound, which in the root of nature is united to a Metal, is this: Either it is made by elevation, with things elevating the sub∣stance of Argent Vive, and leaving the sulphureity, by reason of its conveniency, with them: of which na∣ture are Tutia and Marcha∣site; because they are Fumes, part of which has a greater quantity of Argent Vive than of Sulphur.
XII. The proof of this you may see, when you joyn those things with Bo∣dies in a strong and sudden fusion, for these Spirits in their flight, carry up the Bodies with them; and therefore you may elevate them with them. Or else, by a Lavation or Commix∣tion with Argent Vive, as we have already said: For Argent Vive holds what is of its own nature, but casts out what is alien or for∣reign.
XIII. The preparation of Venus. It is manifold; one by Elevation, another with∣out Elevation. The way by Elevation is, that Tutia be taken (with which Venus well agrees) and that it be ingeniously united there∣with: Then put it into a Vessel of sublimation to be sublimed; and by a most exceeding degree of Fire, its most subtil part will be ele∣vated, which will be of most bright splendor. Or,
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it may be mixed with Sul∣phur, and then elevated by sublimation.
XIV. But without subli∣mation, it is prepared ei∣ther by cleansing things in its Calx, or in its Body: As by Tutia, Salts, and Alums: Or, by a Lavament of Ar∣gent Vive, as all other im∣perfect Bodies are.
XV. The Preparation, or Purgation of Venus, also is two-fold, viz. one for the White, and the other for the red; for the White it is thus. Take Venus calcin'd by fire only (as aforesaid) ground fine 1 pound: Arsenick subli∣med 4 ounces: Grind them to∣gether, and imbibe the mixture 3 or 4 times with water of Litharge, and reduce the whole with Sal Nitre, and Oyl of Tartar, and you will find the Body of Venus white and splendid, and fit for re∣ceiving its Medicine.
XVI. The Preparation for the Red. Take filings of Venus 1 pound, Sulphur 4 ounces, grind them together: Or cement, Plates of Copper with Sulphur, and so calcine: wash the calcin'd with water of Salt and Alum; and then with things reducing, reduce it into a body, clean and fit for the reception of the Red Tin∣cture.
XVII. Another Prepa∣ration for the Red. Cal∣cine it with fire only, and then dissolve a part thereof, and likewise dissolve a part of Tu∣tia calcin'd; joyn both soluti∣ons, and with the same im∣bibe the remaining part of the Calx of Venus 4 or 5 times: Or, you may make this Imbibi∣tion with Tutia alone dissol∣ved, provided that more of the Tutia (than half of the Calx is) be imbibed in the said Calx This done, reduce with things reducing, and you will have the Body of Venus clean and splendid; which with a little help may be brought to an higher state, if you have studiously pene∣trated into the Truth.
XVIII. Another Prepa∣ration for the Red. Of Ve∣nus calcined per se, or with the fire alone you may make an intense greenness, called Flos
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Cupri vel Veneris: Dissolve this greenness in Spirit of Vi¦negar, and then congeal it; afterwards with things redu∣cing, reduce the congelate, which when reduced, will be a Body fit for many Works.
XIX. Medicines dealbating Venus, of the first Order. There is one Medicine for Bodies, and another for Argent Vive, and of Bodies; one is of the first Order; another of the second; and another of the third: and so likewise the first, second, and third, of Argent Vive. Of the Medicine of Bo∣dies of the first Order, we say there is one of hard Bodies, and one of soft: of hard Bodies, there is one of Mars (of which in the former Chapter) one for Venus, of which in this place; and one for Luna (of which in the next Chap∣ter.) Of soft Bodies, there is one for Saturn, and ano∣ther for Jupiter. That of Venus and Mars, is the pure dealbation of their sub∣stance; but that of Luna the rubification of it, with ci∣trinity of a pleasing bright∣ness, which rubification is not given to Mars and Ve∣nus, by Medicines of the first Order: For being to∣tally unclean, they are un∣apt to receive the splendor of redness, before they are fitted with a preparation inducing brightness. There is one Medicine whitening Venus by Argent Vive, and another by Arsenick. The Medicine of Argent Vive is thus made. First, Argent Vive precipitated, is dissol∣ved; then calcined Venus dis∣solved likewise: These soluti∣ons are mixed and after they are coagulated, they are pro∣jected upon the Body of Ve∣nus.
XX. Another way by Ar∣gent Vive. Argent Vive and Litharge are dissolved a part, and the solutions joyn∣ed together. Calx of Venus also is dissolved, and that solution joyned with the former, and then coagula∣ted together, which pro∣jected upon Venus whitens it. Or thus. A quantity of Argent Vive is sublimed of∣ten from its body, till part
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thereof remain with it, with compleat ignition: and this mixture is very often imbi∣bed and ground with Spirit of Vinegar, that it may the better be mixed in the pro∣fundity thereof, then it is assated, or moderately cal∣cined, and lastly fresh Ar∣gent Vive is in like manner sublimed from it, and the remaining matter again im∣bibed, and moderately cal∣cined as before, which work is so often to be repeated, till a large quantity of Ar∣gent Vive reside in it, with compleat ignition. This is a good dealbation of the first Order.
XXI. Another way thus. Argent Vive in its proper na∣ture is so often sublimed from Argent Vive precipita∣ted, till in it, the same is fix∣ed, and admits good fusi∣on: This fused matter pro∣jected upon the Body of Venus peculiarly whitens it. Or thus. A Solution of Lu∣na, mixt with a solution of Litharge, coagulated, may be projected upon Venus; but is indeed better whiten∣ed if Argent Vive be perpe∣trated in all the Medi∣cines.
XXII. The whitening of Venus with Arsenick of the first Order. Take Calx of Venus, from it sublime Arse∣nick by many Repetitions, till it remains therewith and whi∣tens it; but if you be not well skilled in the ways of subli∣mation, the Arsenick will not persevere in it without altera∣tion: Therefore, after the first degree of sublimation, repeat the work in the same manner as in the sublimation of Mar∣chasite. Chap. 40. Sect. 2.10. Or thus. Project Arsenick sublimed upon Luna, and then the whole upon Venus, it de∣albates it peculiarly: Or, first mix Litharge, or burnt Lead, dissolved with Luna, and cast these upon Arsenick, and project the whole upon Venus, so will it be whitened; and this is a good dealbati∣on of the first Order.
XXIII. Another way thus. Upon Litharge alone dissolved and reduced, project Arsenick sublimed, and the whole upon Venus in flux, it whitens the same admirably,
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Or thus. Let Venus and Luna be commixed, and upon them project any of the above descri∣bed dealbative Medicines: For Luna is more friendly to Arsenick, than to any of the other Bodies, and there∣fore takes away fraction from it; and Saturn secon∣darily, and therefore we mix it with them. Also we melt Arsenick sublimed, that it may be all in a Lump, which being broken, we project piece after piece upon Venus: We do it in pieces, rather than in pouder, because the pouder is more easily inflamed, than a Lump, and so more easily Vanishes, before it can fall fiery hot upon the body.
XIV. In like manner, the Redness is taken away from Venus, and it is whitened with Tutia: But Tutia suffi∣ces not, because it gives on∣ly a Citrine colour; which is yet of affinity to White∣ness. Any kind of Tutia is calcined and dissolved; and the Calx of Venus also: These Solutions are con∣joyned, and with them the Body of Venus is citrinated. If you be well skill'd in this Work, you will find profit. Or thus. Take Marchasite sublimed, and proceed with it as with Argent Vive sublim∣ed; the way is the same, and it whitens well.
XXV. To make the White and the Red Medicines for Venus. They are exactly made by the Rules or Pre∣scripts delivered in Chap. 44. Sect. 19, 20, 21, 22. afore∣going, to which, I shall here refer you; for the O∣perations of those Medicines both for the White and Red, in the Bodies of both Mars and Venus, are one and the same.
XXVI. To Calcine Venus. Take Filings of Copper, and put them to calcine either per se, or with Arsenick poudred, or with Sulphur, being anoint∣ed with common Oyl, calcine 3 or 4 days with a most strong fire: strike what is calcin'd, that it may fall from the Plates, (if you use Plates) which again calcine. The Calx beat fine, re-calcine it, till it is well rubified, and keep it for use.
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XXVII. The Regiment of Venus and Saturn. Take of the Paste of Venus, 3 Pounds; of Saturn, 2 Pounds; of the Ferment, 1 pound: Of these, perfectly dissolved, make a commixtion through their least parts, which keep in suffi∣cient heat, as in the White is said. Extract the Water, and what remains in the Cloth, put into a well sealed Glass, for 3 Weeks: Then take it out, and add to it a third part of its own reserved water, and de∣coct by Chap. 42. Sect. 23. a∣foregoing, which Work do thrice. When it has imbibed all its proper Water, put it in its proper Vessel and Fornace to be fixed. When fixed, with things, reducing, reduce it in∣to a Body, ready to be reduced and tinged.
XXVIII. We more espe cially handling the Regimen of Venus, do declare, that you ought seven times, or oftner to rectifie it, when prepared and dissolved, di∣stilling off the Water, and cohobating thereon each time, which being coagu∣late, thence make a most noble Greenness, with Sal Armoniack dissolved in Spi∣rit of Vinegar. That green∣ness rubisie in a Vessel of Mars, and again dissolve it, to which solution adjoyn a third part of prepared and dissolved Luna; afterwards extracting and cohobating the water of Ferment 7 times. Then reduce this into a Body, and you will rejoyce. The Regimen of Mars, is as of Venus, but by reason of its foulness, no great good arises from it.
XXIX. Grind Luna, amal. gamated with Mercury, with twice so much Metaline Arse∣nick, [Quaere, Whether Re∣gulus of Arsenick be not in∣tended?] To which adjoyn a tenfold proportion of Venus a∣malgamated with Mercury: Grind the whole, and fix, and reduce into a Body, so will you have a pure White Metal.
XXX. The first Dealba∣tion of Venus. Take Real∣gar 1 ounce, Argent Vive sublimed 3 Ounces and half, Tartar calcin'd, 1 ounce, grind and incorporate, put them into a Bolt head, a Foot and
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half high, and its Orifice so wide, as two Fingers may go into it: lute it, and set it over a Fire, covered with a Cloth: First make a gentle Fire for a quarter of an hour, afterwards augment the Fire underneath, and round about, until the Fornace be very hot with Ignition; when all is cold, break the Vessel, and take out what you find Me∣talline; and make of this a great quantity.
XXXI. A Second Deal∣bation, Upon Tutia sublime one part of Mercury subli∣mate, and two parts of Ars∣nick sublimed, until it shall have ingress. This clearly and very speciously whitens Veuus.
XXXII. A Third Deal∣bation, Take Mercury su∣blimate 3 Ounces, Arsenick sublimed 2 Ounces, dissolved with Litharge, till they be∣come 8 Ounces: to these 8 Ounces, adjoyn other 8 Ounces, of Arsenick sublimed; grind them together, and flux them with Oyl of Tartar, and there with you may whiten prepared Venus at pleasure.
XXXIII. A Fourth De∣albation, Grind Metaline Arsenick, with as much of the Calx of Luna, and im∣bibe the Mixture with the Wa∣ter of Sal Armoniack, and dry and grind: then dissolve Salt of Tartar, in the Water of Salt Nitre [some suppose Spirit of Nitre] with which Oyl imbibe the Medicine: re∣peat this thrice, incerating and drying, and you will rejoyce.
XXXIV. A Fifth Deal∣bation, which is of our own Invention. Imbibe Jupiter calcined, washed and dryed, so often with metaline Arse∣nick, and hals so much Mer∣cury sublimate, as untill it flows and enters Venus, which, (if first prepared) it whitens speedily.
XXXV, A Sixth Deal∣bation. Vpon Tutia calcined, dissolved and Coagulated, su∣blime White Arsenick (so that the Arsenick be 3 parts to 1 of the Tutia) reiterating the sublimation upon it four times; for it has Ingress. With them mix half as much as the whole is of Mercury sublimate; grinding and in∣cerating
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4 times with the Wa∣ter of Sal Armoniack, Nitre and Tartar, ana. [Quere whether that may not be Aq. Regis] with this when coagulated, cement prepared plates of Venus, and melt, so will you have a very beautiful Body
XXXVI. A Seventh De∣albation. Grind Venus, cal∣cined and incerated, adding to it Arsenick sublimed, and half a part of Mercury su∣blimate; with which being well ground and mixed, add a little of the Water of Sal Armonoick [Quer. if not A. R] incerating upon a marble; after dry and su∣blime. Revert the sublimate upon the Foeces, again imbib∣ing, which do thrice: the fourth time imbibe with Wa∣ter of Nitre [Spirit of Nitre] and sublime what can be su∣blimed: reiterate this Labor till it remains fluid in the bot∣tom. This in Copper prepared, will be Resplendent with brightness.
XXXVII. An Eighth De albation Upon the prepared Calx of Venus, so often su∣blime Arsenick sublimate, till some part of the Arsenick re∣maine with it in the strongest Fire. That imbibed with the Water of Nitre [Spirit of Nitre] and lastly incerated with Water of Luna, and Mercury precipitate, and in the end with Oyl of Tartar Rectified, until it flows, won∣derfully whetens Venus, and enters the second order, if you have operated right. For I have else where said, that if you obtain any part of Mer∣cury precipitated, in the mix∣ture, your Work wil be more splendid; especially, if the White. Ferment, dissolved with the Mercury dissolved, after a certain fixation of it, be added by the medium of Inceration; by which you will find you have traced the high way it self.
Geber our Author, here saith, that the last 8 Sections are all proved Experiments: the first 4 of them, being Ex∣periments of the Ancients, by him again proved; the latter 4, Rectifications of the Practi∣ses of the Ancients, or rather Experiments of his Own: All which he affirms to be absolut∣ly true, and by him proved so.
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CHAP. XLVI. Of the Alchymie of Luna.
I. THE preparation of Luna. It is subti∣lized, attenuated and re duced to a Spirituality in the same manner, as here∣after in Chap. 47. Sect. 1. we shall teach concerning Sol. Therefore in all, and every part of the Work, do the same as we shall there teachwith Gold: and this work of Luna dis∣solved, is the Ferment for the White Elixir made Spi∣tual.
II. It is a metalick Body, white, which pure white∣ness, clean, hard, sound∣ing, very durable in the Cupel, extensible under the Hammer, and fusible. It is the Tincture of whiteness, hardens Tin by Artifice, and converts it to it self; and being mixed with Sol, it breaks not, but in the examination, it perseveres without Artifice.
III. He who knows how to subtilize it, and then to inspissate and fix it associa∣ted with Gold, brings it in∣to such a State, that it will remain with Sol in the Test, and be in no wise separated from it, being put over the fumes of sharp things, as Vinegar A. F. or Salarmoniack, and it will be of a wonderful Caelestine Color: It is a noble Body, but wants of the Nobility of Sol, and its Minera is found determi∣nate; but it has often a Minera confused with o∣ther Bodies, which Silver is not so Noble. It is like∣wise dissolved and Calcin'd with great Labor, and no Profit.
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IV. If therefore clean, fixed, Red and clear Sul∣pher, fall upon the pure substance of Argent Vive, thereof is made pure Gold; then in like manner, if clean, fixed, white and clear Sulphur, falls upon the substance of Argent Vi∣ve, there is made pure Sil∣ver, if in quantity it ex∣ceed not: yet this has a pu∣rity short of the purity of Gold, and a more gross in∣spissation than Gold hath; the sign of which is, that its parts are not so condensed, as that it can be equal in Weight with Gold, nor has it so fixed a substance as that; which is known by its diminution in the Fire; and the Sulphur of it, which is neither fixed nor incum∣bustible, is the cause of that diminution.
V. But it is not impossible or improbable to give Judg∣ment of the same, as fixed and not fixed, in the respect of one Body to another: for the Sulphur of Luna compared with the Sulphur of Sol, is not fixed and burn∣ing; but in respect of the Sulphur of other bodies, it is fixed and not burning.
VI. The Citrinating of Lu∣na, by medicines of the first Order: This is that which adheres to it in its profon∣dity, and adding color ei∣ther by its proper Nature, or by the Artifice of this Magistery. We declare therefore that Medicine which arising from its own root, adhers to it; but there are Artifices by which we make a thing of every kind to adhere with firm in∣gress. But Our Medicine we extract either from Sul∣phur, or Argent Vive, or a commixture of both: from Sulphur less perfectly; but from Argent Vive more per∣fectly. This Medicine may also be made of certain mi∣neral things, which are not of this kind; as of Vitrol, and Copperas, (which is called the Gum of Copper.)
VII. The method by Argent Vive. Take Argent Vive precipitated, viz. mortified and fixed by precipitation, put it into a Fornace of
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great Ignition, (after the man∣ner of Conservation of Calces) until it be red as Usifur, [Cinabar.] But if it be not red, take a part of Argent Vive not mortified, and with Sulphur reiterate the sublimation thereof: The Sulphur and Argent Vive must be cleansed from all im∣purity: Repeat the sublimation of it twenty times upon the praecipitate, then dissolve it with dissolving water, and a∣gain calcine and dissolve, till it be Exuberally done. Then dissolve a part of Luna, mix the Solutions, and coagulate them, and project the coagu∣lated matter upon Luna in flux, and it will colour it with a peculiar Citrinity. But if Argent Vive be in its preci∣pitation Red, the aforesaid Administration, without com∣mixtion of any thing tinging it, is sufficient for the compleat∣ment of its perfection.
VIII. The Method by Sul∣phur, is difficult, and im∣mensly laborious. It is Ci∣trinated with a solution of Mars, but then you must first calcine it, and then fix it with abundance of La∣bour, then administer it with the same preparation, and the same projection up∣on the Body of Luna: But hence results not a splendid bright colour, but a dull, and livid, with a mortife∣rous Citrinity:
IX. The Citrinating of it with Vitriol, or Copperas. Take of either of them, q. v. and sublime as much thereof as can be sublimed, until the fire be increased to the highest degree. Then sublime this sublimate, with a fit fire, that of it, part after part may be fixed, until its greater part be fixed. Afterwards warily calcine it, that a greater fire may be administred for its per∣fection: This done, dissolve it into a most red Water, (which has no equal) and so operate, that you may give it ingress into the Body of Luna. These three last Sections, are all Medicines of the first Or∣der.
X. We thus seeing things of this kind, profoundly, and amicably to adhere to Luna, have considered, (and it is certain) that these are
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from its own Radix; and thence it is, that Luna is al∣tered by them. It is also to be noted, that Medicines of 〈◊〉 Vive, if they alter Luna with more than one only difference, in order to a total compleatment: They are not of the first Order.
XI. A Lunar Medicine of the third Order for the White. It is as well for perfecting imperfect Bodies, as for co∣agulating Mercury it self in∣to true Luna: And is thus made. Take Luna calcined, dissolve it in solutive water. [Aqua fortis,] then decoct it in a Phial with a long Neck, the Orifice of which must be left unstopt, for one day only, until a third part of the water be consumed: Then p t the vessel into a cold place, to con∣vert into fusible Crystals, or Vitriol. This is Silver re∣duced to our Mercury, fixed, and fusible. Take of this 4 Ounces, of White Arse∣nick prepared 6 Ounces, Sul∣phur prepared 2 Ounces; mix altogether well, grinding them with Nitre and Sal Armo∣niack; put the mixture into a Bolt-heat, keeping the same in heat for a Week, that the mat∣ter may be hard as Pitch. This take out, and again ince∣rate the third time, and in 3 days you will find it an Oyl in flux: when the vessel is cold, break it, and take what you find therein, which will be in a lump fixed, and flowing as Wax. This is the first de∣gree. Again, Take of new Matter, as much as before, and joyn the same with this ferment, and do as before; and consequently, a third, and a fourth time. Thus doing, you will find a Medicine, which is great and excellent in goodness; for 1 part falls upon 10 of any other Body, or of Mercury, and converts it into true Luna. Keep this Stone, and considerate∣ly ruminate upon the things we teach, and you will at∣tain unto higher things.
XII. A Lunar Medicine of the third Order for the White. Take the known Stone of it, and by way of se∣paration, divide its most pure substance and keep it apart. Then fix some of that part, which is most pure, leaving
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the remainder, and when it is fixed, dissolve what is soluble of it; but what is not soluble, put to be calcined, and again dissolve the calcinate, until a∣gain what is soluble of it be altogether dissolved. Continue this process until the greater quantity be dissolved. Then mix all the solutions together, and coagulate them; this done, gently decocting, keep the coa∣gulate in a temperate fire, un∣til greater fire may be fitly ad∣ded for its perfection There∣fore reiterate all these Orders of Preparation upon it 4 times; and lastly, calcine it by its own way; for thus administring you have sufficiently go∣verned, the most precious Earth of the Stone. Then subtily, and ingeniously conjoyn a quantity of the part reser∣ved, with part of this prepa∣red Earth, through its least Particles, then sublime by way of sublimation, until the fixed with the not fixed, be wholly elevated; which if you see not, again add a quantity of the not fixed part, until enough be added for elevation thereof. When it is all sublimed, repeat the sublimation, until by repe∣tition of this Operation, it be wholly fixed. Being fixed, a∣gain imbibe it with quantity after quantity of the not fixed, after the same manner, till the whole shall be again subli∣med, then again fix it, until it have easie fusion with Ignition. This is the true Medicine which transmutes all im∣perfect Metals, and every Argent Vive into most fine and perfect Luna.
XIII. The Regiment of Luna. Dissolve and Coa∣gulate it 7 times, or at least 4 times; and to it dissol∣ved, adjoyn the fixed Ru∣bifying Waters, which we shall declare, and you will find the body aptly solar, for it agrees with Sol, and remains quietly with it. In this, Venus admirably well purged and dissolved, may be a great help to you, be∣cause a most clean, tinging, and fixed Sulphur may be extracted from it. And I tell you, that Mercury puri∣fied and fixed, has power to palliate, or illustrate the foulness of imperfect Bo∣dies; and fixed Sulphur ex∣tracted pure from bodies, to tinge them with splendor.
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XIV. Hence you may gather a great Secret, viz. That Mercury and Sulphur may be extracted as well from imperfect Bodies, as from perfect: For purified Spirits, and middle Mine∣rals are an help, and very peculiar for deducing the Work to perfection.
XV. Another Regiment of Luna. This is to reduce it to a more noble state. Take Luna dissolved 3 Pounds, of Venus dissolved 4 Pounds, of Ferment dissolved 1 Pound; conjoyn the dissolutions, decoct them sor 7 days, with gentle fire, in a sealed glass, as in Mars, with their whole wa∣ter; then augment the fire lei∣surely for other 7 days, and let it be as a fire of Sublimation. For other 7 days give it fire yet stronger, that the whole water may be fixed with it. This pouder reduce in a small quantity; and if it retains with it self part of the Mer∣cury, (which you will easily perceive if you know how to calcine) it is well indeed; but if not put it again to be fixed, until it is sufficiently fixt. This must be reduced with red reducing Medicines, so will you find your Luna, tinged, transmuted, and fixed.
XVI. The Ferment of Lu∣na for the White. It is made by dissolving Luna in its own Corrosive water, and then boiling this water a∣way to a third part, it is to be exposed to the Air, or set in B. M. or in Dung for certain days; so will it be Oyl of Luna, and Ferment, which keep for the White Work.
XVII. The Ferment of Ferments upon Mercury for the White. Take of the Fer∣ment of Luna, which is its Oyl; add to it twice as much of Arsenick sublimed, and dissolved in water, [Quaer. what Water?] then to both these add of Mercury dissol∣ved, as much as of the Arse∣nick: mix the Waters, set them over the fire for one day to be incorporated, then draw off the water by an Alembick, and cohobate fifteen times; so incerating, it will be fluid as fusible Wax. Add to it as
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much Virgin-Wax melted; commix them, and project the mixture upon Mercury wash∣ed, [Quaere, What is meant by washing here?] accord∣ing as you see fit: for that re∣solved, is augmented in Virtue and Weight.
XVIII. A Work upon Luna and Mercury. Take Litharge, Salt of Pot-Ashes, mix and make a Cement: Put the Cement first into a Crucible an Inch thick, upon which put a Ball of the Amalgamation of Mercury and Luna; upon which, put the remainder of the Cement, that the Ball may be in the middle: Dry, lute, and set the Crucible in a gentle fire for half a day, lei∣surely, augmenting the fire, and so continue its leisurely in crease, from the Evening unto the dawning of the day, with moderate ignition at last; then take it out, and prove it by Cineritium, and it will be Luna in weight and surdity, and much better in fixation.
XIX. Another Work. Amalgamate Luna with Mer∣cury, to which add as much Saturn, as there is Luna; put it into such a Crucible that a fourth part of it may be em∣pty: Affuse on it Oyl of Sul∣phur, and decoct it unto the consumption of the Oyl: Af∣terwards keep it for two hours in a moderate fire; and there will be generated a black Stone, with a little Redness. This Stone prove by Cineri∣tium, and you will find your Luna augmented in Weight, Surdity, and Fixation.
XX. Another Work: Take Luna amalgamated with Mercury: Grind it with twice so much Metaline Arse∣nick, to which a tenfold pro∣portion of amalgamated Ve∣nus, (viz. That the Amal∣gamation of Venus, may be 10 times as much as the whole Amalgama of Luna and Mercury mixed, with the duple quantity of Arse∣nick) grind the whole and fix: Then reduce it into a Body, and you will find a good aug∣mentation.
XXI. Of the Citrination of Luna, or tinging its Bo∣dy yellow. Dissolve 〈◊〉 Philosophick Zyniar, [which is Verdigrise] deduced from
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Venus prepared, in the water of the dissolution of Luna, [Aqua Fortis] to which ad∣joyn half so much as its self is of Mercury rubified by subli∣mation, and in some sort fixed, and dissolved; to these add, as much of Luna dissolved, as the Zyniar [Verdigrise] is; from which (fermented for one day) extract the water by distillation, and cohobate 10 times, then coagulate and re∣duce into a body, and you will find it a good Work.
XXII. Or thus. Dissolve Zyniar 1 Ounce, and our Cro∣cus prepared with Mercury, sublimate till it wax red 1 Ounce; add as much Sal Ar∣moniack, and sublime it thrice from that Crocus, which dissolve: To which add of Luna dissolved 2 Ounces: Then do as in the former, in∣cerating and reducing, and you will find satisfaction.
XXIII. Or thus. Take of Crocus and Zyniar dissolved ana; add as much Sol dissol ved, incerate as before, then coagulate; to the coagulate add a fourth part of its weight, of the Oyl of Salt-peter; and project upon so much of Luna, and will be a Tincture of a Citrine aspect.
XXIV. Or thus. Make a Water of our Zyniar, and of our said Crocus, and im∣bibe the Calces of Sol and Lu∣na, of each equal parts, there∣with, until they have drunk in their own weight of it: Then incerate with the Oyl of Sal Armoniack, and Nitre, and reduce the Mass into a Noble Body.
XXV. Or thus. Sublime Sal Armoniack from our greenness, to which add Cro∣cus and Zyniar; from which well commixed, sublime the Sal Armoniack, and repeat it twice or thrice: Then dis∣solve the whole, to which add a third part of Gold dissolved; incerate as before and congeal; then project upon Sol 1 ounce, Luna 2 Ounces, mixed toge∣ther, and it will be good.
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CHAP. XLVII. Of the Alchimie of Sol.
I. PErfect Bodies (as Sol is) need no prepara∣tion, in relation to their farther perfection; but that they may be more subtili∣zed and attenuated, we give you this Preparation. Take Leaves of fine Sol, which lay stratum superstratum, with common Salt well prepared, in a Vessel of Calcination: Set it into a Fornace, and calcine well for 3 days, until the whole be subtily calcined: Then take it, grind it well, wash it with Vinegar [Quaer. Whether Spirit of Vinegar, or some other acid Spirit?] and dry it in the Sun: Then grind it well with half its weight of prepared or purified Sal Ar∣moniack, and set it to be dissolved, until the whole (by help of the Common Salt, and Sal Armoniack) is re∣duced into a most clear water. This is the pretious ferment for the Red Elixir, and the true Body made spiri∣tual.
II. Gold is a metalick body, citrine, ponderous, mute, fulgid, equally dige∣sted in the Bowels of the Earth, and very long wash∣ed with mineral water; un∣der the Hammer extensible, fusible, and sustaining the tryal of the Cupel and Ce∣ment.
III. From this definition you may conclude, That nothing is true Gold, unless it has all the Causes and Differences of the definiti∣on of Gold: Yet whatever Metal is radically Citrine, and brings to equality, and cleanses, it makes Gold of it; from whence we di∣scern, that Copper may be transmuted into Gold by Artisice. For we see in Copper Mines, a certain
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water, which flows out, and carries with it thin scales of Copper, which by a long continued course it washes and cleanses: But after such water ceases to flow, we find these thin scales, with the dry Sand, in 3 years time to be dige∣sted with the heat of the Sun; and among those Scales the purest Gold is found. Therefore we judge, that those Scales were clean∣sed by the help of the wa∣ter, but equally digested by the heat of the Sun, in the dryness of the Sand, and so brought to perfection.
IV. Also Gold is of Me∣tals the most pretious, and it is the Tincture of Red∣ness, because it tinges and transforms every Body. It is calcined and dissolved without profit, and is a Me∣dicine rejoycing, and con∣serving the Body in Youth∣fulness. It is most easily broken with Mercury, and by the Odour of Lead. There is not any Body that in Act more agrees with it in their substance than Luna and Jupiter; but in weight, deafness, and putrescibility, Saturn, and in colour Venus: But indeed Venus in Potency is nearer Luna than either Ju∣piter, or Saturn, then Saturn, lastly Mars, Spirits are al∣so commixed with it, (viz. Sol) and by it fixed, but not without great ingenuity and industry, which the sloath∣ful Artist shall never attain to the knowledge of.
V. Of the Nature of Sol. It is created of the most subtil substance of Argent Vive, and of most absolute fixedness; and of a most small quantity of Sulphur, clean, and of pure redness, fixed, clear, and changed from its own nature, tinging that. And because there happens a diversity in co∣lours of that Sulphur, the Citrinity or Yellowness of Gold, must needs have a like Density.
VI. That Gold is of the most subtil substance of Ar∣gent Vive, is most evident, because Argent Vive easily retains it; for Argent Vive retains not any thing which is not of its own Nature.
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And that it has the clear, and clean substance of that, is manifest by its splendid and Radiant brightness, manifesting it self not only in the Day, but also in the Night. And that it has a fixed substance, void of all burning Sulphureity, is evi∣dent by every Operation in the Fire, for it is neither di∣minished, nor inflamed.
VII. And that it is ting∣ing Sulphur is manifest, for being mixt with Argent Vive, it transforms the same into a Red color: And being sublimed with strong Igni∣tion from Bodies, so that the substance of them ascends, with them it creates a most Yellow color; and that it is yellow, is evident even to the sence it self.
VIII. Therefore the most subtil substance of Argent Vive brought to Fixation, and the purity of the same, and the most subtil matter of Sulpur, fixed, and not burning, is the whole Es∣sential matter of Gold.
IX. But in it is found a greater quantity of Argent Vive than of Sulphur: There∣fore Argent Vive has greater ingress into it. For this cause, whatsoever body you would alter, alter them ac∣cording to this Exemplar, that you may deduce them to the equality thereof. For Gold having a subtil and fixt part, those parts would in its Creation be much condensed; and this was the cause of its great weight. Now by great decoction made by nature, a leisurely and gradual resolution of it was made, together with good inspissation, and its ultimate mixtion, that it might melt in the fire.
X. From what has been said, it is evident, that a large quantity of Argent Vive, is the cause of perfe∣ction; but much of Sul∣phur is the cause of Cor∣ruption. And uniformity of substance, which through the mixtion, is made by a natural decoction, is cause of perfection; but diversity of substance is the cause of imperfection. Also Indu∣ration, and Inspissation,
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which is made by a long and temperate decoction, is a cause of perfection, but the contrary, of corruption and imperfection. There∣fore if Sulphur shall not du∣ly fall upon Argent Vive, di∣vers Corruptions must ne∣cessarily be inferred, ac∣cording to the diversity of it, as if it be all, or part of it fixed, or not fixed; all, or part of it adustible, or not adustible; all clean, or half unclean, or it be much or little in quantity, exceeding, or being diminished in pro∣portion, neither overcoming nor overcome, White or Red, or between both: From all which Diversities, divers Bodies were genera∣ted in Nature.
XI. A Solar Medicine of the Third Order. It is made by the Additament of Sul∣phur, not burning, by way of fixation, and calcination, prudently and perfectly ad∣ministred, and by manifold repetition of solution, until it be rendered clean: For by the perfect doing of these things, its cleansing by sub∣limation will be compleat∣ed, Thus. Reiterate the sub∣limation of the not fixed part of the Stone, with this said Sulphur, conjoyning them ac∣cording to Art, till they be first elevated together, and then fixed so, as to abide in the heat of the fire without ascension. The oftner this Order of compleating the Exuberan∣cy, shall be repeated, the more will the Exuberancy of this Medicine be multi∣plied, and the more its goodness augmented, and the augmentation of the perfection thereof highly multiplyed also.
XII. The whole compleat∣ment of the Magistery is thus. By the way of sublimation, the Stone and its Addita∣ment may most perfectly be cleansed, and then by the Laws of Art, the fugi∣tive must be fixed in them: And in this order is com∣pleated the most pretious Arcanum, which is above every secret of the Sci∣ences of this World, and a Treasure inestimable. Dis∣pose your self by exercise to it, with great industry and labor, and a continued
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Depth of Meditation; for by these you will find it, and not otherwise. And indeed, in the preparation of the Stone, the reiterati∣on of the Goodness of Ad∣ministration upon this Me∣dicine, may with industri∣ous wariness, be so far a vailable, as to enable it to change Argent Vive into an infinite true Solifick, and Lunifick, without the help of any thing more than its Multiplication.
XIII. The most high God the maker of all things, blessed and Glorious, be praised; who has revealed to us the series and order of all Medicines, with the Experience of them, which through his goodness, and our incessant Labor, we have searched out; which we have seen with our Eyes, and handled with our Hands, even the whole compleatment of the Ma∣gistery. But if we have concealed any thing, ye Sons of Learning wonder not; for we have not con∣cealed it from you, but have delivered it in such Language, as that it may be hid from evil Men, and that the unjust and Vile might not know it. But ye Sons of Doctrine, search, and you shall find this most excellent gift of God, which he has reserved for you. Ye Sons of folly, im∣piety and prophaneness, avoid you the seeking after this Knowledge, it will be Enimical and destructive to you, and precipitate you into the State of Contempt and Misery. This gift of God is absolutely, by the Judgment of the Divine providence, hid from you, and denyed you for ever.
XIV. A solar Medicine of the third Order. It is made of Sol dissolved and prepar∣ed after the manner of Lu∣na, in Chap. 46. Sect. 11. aforegoing, to which you must add of Sulphur dissolv∣ed 3 parts, of Arsenick one part (as afterwards is shew∣ed) through all things do∣ing, as in the place now cited is directed; and it will be a Medicine tinging every Body, and Mercury it self into true Sol, or better,
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according to the way now shewed. Read and peruse what we shall direct, and thereby you will be able to tinge to Infinity, if you have understanding, and erre not by the ambiguous say∣ings of the Philosophers.
XV. The Ferment of Sol for the Red. The Ferment of Sol is made of Gold, dis∣solved into its own Water [Aqua Regis] and decocted and prepared by the directi∣ons in Chap. 46. Sect. 16. a∣foregoing: So will you have the Ferment of Sol for the Red, which keep for use.
XVI. The Ferment of Ferments upon Mercury for the Red. Dissolve Sol in its own water (which we shall hereafter teach) [i. e. Aqua Regis] to this Gold dissolved 1 ounce, add Sulphur 2 ounces, dissolved in the same Water together with it, Mer∣cury 3 ounces, also disolved. Let all these be truly dissolved into most clear Water, which being mixt, decoct for one day, that they may be Fermented; then draw off the Water 15 times, each time cohobating. Incerate with Yellow Virgins Wax, that is with half its Weight of Oyl of Blood, or Oyl of Eggs: then project up∣on crude Mercury, as you see requisite. Here note, that if you perfect this Medi∣cine, as we teach in our third Order, in Chap. 47. Sect. 21.22. &c. following, of the Congelative Medicine of Mercury, you will find by Reiteration of the Work, and by Subtilization there∣of, that one part, will tinge infinite parts of Mer∣cury into most fine and high Gold, more Noble than any natural Gold whatsoever.
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CHAP. XLVIII. Of the Alchymie of Mercury.
I. ARgent Vive, which is also called Mer∣cury, is a Viscous Water in the Bowels of the Earth, by most temperate heat United, in a total Union, through its least parts, with the substance of White sub∣til Earth, until the humid be contemperated with the Dry, and the Dry with the humid equally. There fore it easily runs upon a plain Superfices, by reason of its watery humidity, but it adhers not, although it has a Viscous humidity, by reason of the dryness of that which Contemperatesit, and permits it not to adhere.
II. This is also as some say, the matter of Metals with Sulphur, and easily adheres to three Minerals, viz. Sa∣turn Jupiter and Sol, but to Luna more difficulty, and to Venus more difficulty than to Luna; but to Mars in no wise but by Artifice. Hence you may collect a very great Secret. For it is amicable and pleasing to the Metals, and the Me∣dium of conjoyning Tin∣ctures; and nothing is sub∣merged in Argent Vive, un∣less it is Sol. Yet Jupiter, and Saturn, Luna and Venus, are dissolved by it, and mixed; and without it, can none of the Metals be gild∣ed. It is fixed, and the Tincture of Redness, of most exuberant perfection. and fulgid splendor; and receeds not from the Com∣mixtion, till it is in its own nature. But it is not our Medicine in its Nature, but it may sometimes help in the Case.
III. Of the Sublimation of Argent Vive. This Work is compleated with its Ter∣restreity
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is highly purified, and its Aquosity wholy re∣moved. We remove it not by adustion, because it has none, so the Art of separa∣ting its superfluous Earth is to mix it with things, where with it has not Affinity, and often to reiterate the Sub∣limation from them. Of this kind is Talck, and the Calx of Egg-shells, and Calx of white Marble, as also Glass in most subtil Pouder, and every kind of Salt prepared, for by these it is cleansed; but by other things having affinity with it, (unless they be bodies of perfection) it is rather Corrupted, because all such things have a Sulphureity, which, ascending with it in Sublimation, corrupt it. And this you may find to be true by Experience, be∣cause, when you sublime it from Tin, or Lead, you find it, after Sublimation, infected with blackness. Therefore its Sublimation is better made by those things which agree not with it; but it would be better, by things with which it does agree, if they had not Sulphureity. Wherefore this Sublimation is better from Calx, than from all other things, because that agrees little with it, and has not Sulphureity.
IV. But the way of re∣moving its superfluous a∣quosity, is, that when it is mixed with Calces, from which it is to be sublimed, it be well Ground and com∣mixt with them by Imbibi∣tion, untill nothing of it appear, and afterwards the Wateriness of Imbibition removed by a most gentle heat of Fire, which re∣ceeding, the Aquosity of Argent Vive receeds with it; yet the Fire must be so ve∣ry Gentle, as that by it, the whole substance of Ar∣gent Vive ascend not.
V. Therefore from the manifold reiteration of Im∣bibition, with Contrition, and gentle Assation, its grea∣ter Aquosity is abolished, the residue of which is re∣moved, by repeating the Sublimation often. And when you see it is most white, excelling Snow in
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its whiteness, and to ad∣here (as it were dead) to the sides of the Vessell; then again reiterate its Sub limation, without the fe∣ces, because part of it ad∣heres fixed with the Feces, and can never by any Art or Ingenuity be separated from them. Or, after∣wards, fix part of it as we shall teach you; and when you have fixed it, then rei∣terate Sublimation of the part remaining, that it may likewise be fixed.
VI. Being fixed, reserve it, but first prove it upon Fire: if it flow well, then you have administred suffi∣cient Sublimation; but if not, add to it some small part of Argent Vive sublim'd, and reiterate the Sublima tion till your end be accom plished: for if it has a Lu∣cid and most white Color, and be porous, then you have well sublimed it; o∣therwise, not therefore in the preparation of it made by Sublimation, be not negligent, because such as its cleansing shall be, such will be its Perfection, in projecting of it upon any of the imperfect Bodies, and upon its own Body un∣prepared.
VII. Yet here note, that some have by it formed Iron, some Lead, others Copper, and others Tin; which happened to them through negligence in the Preparation; sometimes of it alone, sometimes of Sul∣phur, or of its Compeer Arsenick, mix with it. But if you shall by Subliming, directly cleanse and perfect this Subject, it will be a firm and perfect Tincture of Whiteness, the like of which is not in being be∣sides.
VIII. Of the Coagulation of Mercury Coagulation is the reducing a Liquid body to a solid Substance, by privation of the humidity: and is of Service. 1. For Indurating Argent Vive, which needs one kind of Coa∣gulation. 2. For freeing dis∣solved Medicines from their watriness, which requires a∣nother. Argent Vive is coa∣gulated two ways: One by
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washing away its whole in∣nate humidity from it: the other by Inspissation, till it be hardned, which is a laborious work. Some thought the Art of its Co∣agulation was to keep it long in a temperate Fire, who when they thought they had coagulated it, af∣ter removal of it from the Fire, found it to flow as be∣fore; whence they judged the work Impossible.
IX. Others, from natu∣ral principles, supposing that every humidity must necessarily by heat of Fire be converted into Dryness, indeavored by Constancy and perseverance, to con∣tinue the Conservation of it in the Fire, till some of them converted it, into a White-Stone; others into a Red; others into a Citrine; which neither had Fusion, nor Ingress; for which cause they also cast it a way.
X. Others endeavoured to coagulate it with Medi∣cines, but effected it not and so were deluded, for that, 1. They either coagulated it not. 2. Or else it was insensibly ex∣tenuated. 3. Or the Coa∣gulation was not in the form of a body: the reason of which things they knew not.
XI. Others compounding Artificial Medicines, coa∣gulated it in projection; but that was not profitable, because they converted it into an imperfect Body, the cause of which they could not see. The reason, and causes of these things therefore we think fit to de∣clare, that the Artificer may come to the know∣ledg of his Art.
XII. Now, as the sub∣stance of Argent Vive is U∣niform, so it is not possible in a short time, by keeping it constantly in a continued Fire to remove its Aquosity; so that too much haste was the cause of the first Error. And being of a subtile sub∣stance, it receeds from the Fire; therefore excessive Fire, is the cause of the Er∣ror of those Men, from whom it flies
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XIII. It is easily mixed with Sulphur, Arsenick, and Marchasite, by reason of Community in their Na∣tures: therefore it appears to be Coagulated by them, not into the form of a Bo∣dy, but of Argent Vive mix∣ed with Lead; for these being fugitive, cannot re∣tain it in the Contest of Fire, until it can attain to the nature of a Body; but through the Impression of the Fire, they fly with it; and this is the cause of the Error of them who so Coa∣agulate.
XIV. Also Argent Vive has much humidity joyned to it, which cannot possibly be separated from it, but by Violence of Fire warily adhibited, with con∣servation of it in its own Fire: and they by aug∣menting this its own Fire, as far as it can bear, take a way the humidity of Ar gent Vive, leaving no part sufficient for Metalick Fusi∣on, which being taken away it cannot be Melted, which is the cause of their Error, who coagulate it into a Stone not fusible.
XV. In like manner, Argent Vive has Sulphureous parts naturally mixt with it; yet some Argent Vive has more, some less, which to remove by Artifice is impossible. Now seeing it is the property of Sulphur mixt with Argent Vive, to create a Red or Citrine Co∣lor (according to its mea∣sure) the ablation of that be∣ing Made, the property of Argent Vive is by Fire to give a white Color. This is the cause of the variety of Colors, after its Coagu∣lation into a Stone. Like∣wise it has the Earthiness of Sulphur mixt with it, by which all its Coagulations must necessarily be infected. And this the cause of the Er∣ror of those who coagulate it into an imperfect Body.
XVI. Therefore it hap∣pens from the diversity of the Medicines of its Coagu∣lation, that divers bodies are Created in its Coagu∣lation; and from the Di∣versity of that likewise,
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what is to be coagulated. For if either the Medicine, or that, has a Sulphur not fixed, the body created of it, must needs be soft: but if fixed the body must ne∣cessarily be hard. Also, if White, White; and if Red, Red; and if the Sulphur be remiss from White or Red; the Body likewise must be remiss; and if Earthy, the body must be imperfect; if not, not so. Also every not fixed Sulphur creates a Livid body; but the fixed, as much as in it lies, the Contrary: and the pure substance of it creates a pure body; the not pure, not so.
XVII. Also the same di versity doth in like manner happen in Argent Vive a∣lone, without the Commix∣tion of Sulphur, by reason of the diversity of Purifica∣tions and preparations of it in Medicines. Therefore an Illusion happens from the part of the Diversity of the Medicines; so that some∣times in the Coagulation of it, it is made Lead, some∣times Tin, sometimes Cop∣per, sometimes Iron; which happens by reason of Impu∣rity. And sometimes Sil∣ver or Gold is made thence, which must needs proceed from Purity, with conside ration of the Colors.
XVIII. But Argent Vive is Coagulated by the fre∣quent precipitation of it with Violence, by the force able heat of strong Fire. For the Asperity of Fire ea∣sily removes its Aquosity, and this Work is best done by a Vessel of a great length, in the sides of which it may finde place to Coole and Adhere, and (by reason of the Length of the Ves∣sel) to abide, and not fly, till it can again be precipi∣tated to the Fiery hottom of the same; which must al∣ways stand very hot, with great Ignition: and the same precipitation be con∣tinued, till it be totally fixed.
XIX. It is also Coagu∣lated, with long and con∣stant retention in the Fire, in a Glass Vessell, with a very long Neck, and round
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belly, the Orifice of the Neck being kept open, that the humidity may vanish thereby. Also it is coagula∣ted by a Medicine conveni∣ent for it, which we will shew anon: which Medi∣cine is of it, and is that, which most nearly adheres to it, in its profundity; and is commixed throughly in its least parts, before it can fly away. Therefore there is a necessity of collecting that, from things conveni∣ent to it, or agreeing with the same: Of this kind are all Bodies, also Sulphur, and Arsenick.
XX. But because we see not any of the Bodies in its nature to coagulate it; but that it flys from them, how neerly soever they agree together; we have there∣fore considered, that no Bo∣dy adheres to it in its inmost parts. Wherefore, that Me∣dicine must needs be of a more subtil substance, and more liquid fusion than Me∣tals themselves are. Also by Spirits, remaining in their nature, we see not a Coagulation of it to be made, which is firm and stable; but fugitive, and of much infection. Which indeed happens by reason of the flight of the Spirits; but the other from the com∣mixtion of the Adustible and Earthy substance of them.
XXI. Hence then it is manifestly evident, that from whatsoever thing the Medicine thereof is extra∣cted that must necessarily be of a most subtil and most pure substance, of its own nature adhereing to it; and of liquefaction most easie, and thin as water; and also be fixed against the violence of fire. For this will coa∣gulate it, and convert the same either into a Solar or Lunar nature: Studiously exercise your self upon what we have spoken, and you will find the Mystery out.
XXII. But that you may not blame us, as if we had not sufficiently spoken thereof, we say, that this Medicine is extracted from Metalick Bodies themselves,
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with their Sulphur, or Arse∣nick prepared: Likewise from Sulphur alone, or Arse∣nick prepared; and it may be extracted from Bodies only. But from Argent Vive alone, it is more easily, and more nearly, and more perfectly found; because nature more amicably em∣braceth its proper nature, and in it more rejoyces than in any extraneous nature; and in it is a facility of ex∣traction of the substance thereof, seeing it already hath a substance subtil in Act. Now the ways of ac∣quiring this Medicine, are by sublimation, as is by us sufficiently declared: And the way of fixing it follows. But the way of Coagulating things dissolved, is by a Glass in Sand, with a tem∣perate fire, until their aquo∣sity vanish.
XXIII. The way of fixing Argent Vive, is the same with the way of fixing Sul∣phur and Arsenick; and these waies differ not, unless that Sulphur and Arsnick cannot be fixed if their most thin inflamable parts, be not se∣parated from them, with the subtil Artifice of divid∣ing, by this ultimate way of fixation. But Argent Vive has not this confideration, therefore in this method, they need a greater heat than Argent Vive. In like man∣ner they are diversified, be∣cause these (Sulphur and Arse∣nick) must be elevated higher by reason of their slowness, than Argent Vive; and also because they require a longer time to be fixt in, and a longer Vessel for their fixa∣tion.
XXIV. Of the Medicine Coagulating of Argent Vive. It is taken from such mat∣ter, as the matter it self is (viz. as we have before de∣clared) and that is, because Argent Vive, (seeing it is easi∣ly made to fly, without any Inflamation,) may suddenly adhere to it, in its profun∣dity, and be conjoyned with it, in its least parts, and likewise inspissate, and con∣serve it in the fire by its own fixation, until it be better able to sustain the force of Fire, consuming its humi∣dity; and convert it by the
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benefit of this, in a moment, into true Solifick and Luni∣fick, according to that for which the Medicine was prepared.
XXV. But seeing, we find not any thiug more to agree with it, then That, which is of its own nature, therefore by reason of this, we judged, that with That, the Medicine thereof might be compleated; and we en∣deavoured by Art to make the Form of the Medicine agreeable to the same, viz. That it be prepared in the method and way now men∣tioned, with the instance of long continued labour; by which all the subtil and most pure substance of it, may be rendred perfectly White in Luna, but intensly Citrine in Sol.
XXVI. Now this cannot be compleated, so as to cre∣ate a Citrine Color, with∣out the mixtion of a Thing tinging it, which is of its own nature. But with this most pure substance of Ar∣gent Vive, the Medicine is perfected by this our Art, which most nearly adheres to Argent Vive, and is most easily fluxed, and coagulates it, for it converts it into a true Solifick and Lunifick, with Preparation of that al∣ways preceeding.
XXVII. The grand Que∣stion is, from what things this substance of Argent Vi∣ve may best be extracted? To which we Answer: It must be taken from those things in which it is: But according to Nature, it is as well in Bodies, as in Ar∣gent Vive it self, seeing they are found to be of one Na∣ture: In Bodies more diffi∣cultly; in Argent Vive more nigh, or easily, but not more perfectly. Therefore of what kind soever the Medicine is to be, the Me∣dicine of this Pretious Stone, must be as well sought in Bodies, as in the substance of Argent Vive.
XXVIII. But as to the Fixing of Argent Vive, you must know, that it may be done, without being turned into Earth, and likewise fixed with conversion of it
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into Earth. For by hasten∣ing to its fixation, which is made by precipitation, it is fixed and turned into Earth. Also by the successive subli∣mation of it often repeated, it is fixed likewise, and not changed into Earth, but gives Metallick fusion. This is manifest to, and proved by him who has experien∣ced both fixations thereof, even to the Consummation of the Work; both by the ha∣sty precipitation; and also by the slow, with continually repeated sublimations.
XXIX. This therefore is because it has a viscous and dense substance, the sign of which is the grinding of it by Imbibition, and mixtion with other things. For Viscosity is manifestly per∣ceived in it, by the much adherency thereof. That it has a dense substance, he that has but one Eye, may manifestly see by its aspect, and by poising the vast Weight thereof. For while it is in its own Nature, it exceeds Gold in weight, being of a most strong Composition. Whence it is manifest, that it may be fixed without consumption of its humidity, and with∣out conversion of it into Earth.
XXX. For by reason of the good adherency of parts, and the strength of its mixtion; if the parts of it be any wise inspissate by Fire, it permits it self no farther to be corrupted; nor suffers it self (by the In∣gress of a furious flame into it) to be elevated into fume; because it admits not of Rarefaction, of its self, by reason of its density, and want of Adustion, which is made by combustible sul∣phureity, which it hath not.
XXXI. Hence is seen; First, The Causes of the Cor∣ruption of every of the Metals by fire, which is, 〈◊〉. From the Inclusion of a burning sul∣phureity in the profundity of their substance, dimini∣shing them by Inflamation, and exterminating them also into fume, with extream con∣sumption of whatever Ar∣gent Vive, is in them of
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good Fixation. 2. From a multiplication upon them, of an exterior flame, pene∣trating, and resolving them with it self into fume, of how great fixation soever, that which is in them is. 3. From the Rarefaction of them by Calcination, for that the flame or fire, does then penetrate into, and ex∣terminate them. Therefore if all Causes of Corruption concur, such Bodies must needs be exceedingly cor∣rupt: But if not all, the corruption is according to the number and proportion of the Causes which remain.
XXXII. Secondly, The Causes of Goodness, and purity of each Metal. For seeing that Argent Vive, for no Causes of Extermination, permits it self to be divided into parts in its compositi∣on, (because it either with its whole substance receeds from the fire, or with its whole remains permanent in it) there is necessarily observed in it a cause of per∣fection: For it is that which overcomes Fire, and by Fire is not overcome, but it ami∣cably rests, rejoycing there∣in, possessing Perfection, as we have found, with an Approximate Potency.
XXXIII. Of the Purifica∣tion of Argent Vive. It is cleansed two ways, either by sublimation, of which we have shewed the way al∣ready; or by way of a Lavament, of which the way is this. Put Argent Vive into a Stone, or Earthen Dish, and pour upon it as much Vinegar, as is suffici∣ent to cover it: Set it over a gentle fire, and let it heat so far, as you may well hold your Fingers in it, and no more. Then stir it about with your Fingers until it be divided into most small Particles, in the similitude of Powder; and continue stirring it, until all the Vi∣negar be wholly consumed: After which wash away the Earthiness remaining with Vinegar, and cast it away: Repeating this washing so often, till the Earthiness of the Mercury is changed into a most perfect Coelestine colour, which is a sign that it is throughly washed.
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XXXIV. Of the Nature of Argent Vive. There is a necessity of removing its Su∣perfluities, for it has Causes of Corruption, viz. an Earthy substance, and an adusti∣ble watriness without In∣flamation. yet some have thought it to have no super∣fluous Earth and Unclean∣ness, but that is vain, and not true: For we see it to consist of much lividness, and not of whiteness; we see also a black and Fecu∣lent Earth, to be separated from it, with easie Artifice, by a Lavation, as abovesaid. But because we are by that to acquire a two-fold perfe ction, viz. 1. To make a Medicine. 2. To perfect it. Therefore we must necessa∣rily prepare the same by the degrees of a two-fold purification; for two clean∣sings of Mercury, are neces∣sary. One by Sublimation for the Medicine, which shall be here shewed: The other by a Lavament for coagulation, which we have shewed at Sect. 33. above.
XXXV. For if we would make a Medicine of it, then there is a necessity to cleanse it from the foeculency of its Earthiness by sublimation, least it create a livid color in projection; and also to remove its sugitive watri∣ness, lest it make the whole Medicine fugitive in proje∣ction, and to keep safe the middle substance thereof sor Medicine; of which the Property is not to be burn∣ed, but to defend from combustion, and not to fly it self, but to make sixed, which is a perfection by manifold Experiences. For we see Argent Vive more nearly to adhere to Argent Vive, and to be more be∣loved by the same; but next to it Gold has place, and after that Silver.
XXXVI. Wherefore bence it follows, that Argent Vive is more friendly to its own nature; but we see other Bodies not to have so great conformity to, or unity with it; and therefore we find them in very deed, less to partake of the nature thereof. And whatsoever Bodies we see more to de∣fend
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from adustion, those we judge to partake more of the nature of it; there∣fore it is manifest, that Ar∣gent Vive is the perfective and salvative from Adusti∣on, which is the Vltimate of Perfection.
XXXVII. The second degree of its Purification, is for its Coagulation: And the washing away of its earthi∣ness, for one day only is sufficient for it; the method of which washing we have largely declared, at Sect. 33. aloregoing: Being there∣fore so throughly washed, project upon it the Medi∣cine of Coagulation, and it will be coagulated into a Solifick or Lunifick substance, according as the Medicine was prepared. From what is now said, it is manifest, that Argent Vive is not per∣fective in its nature; but that matter is, which is pro∣duced of it by our Art. And so likewise, is it in Sulphur and Arsenick. There∣fore in these it is not possi∣ble to follow nature, but by our natural Artifice.
XXXVIII. It is also un∣deniably manifest that bo∣dies containing the greatest quantity of Argent Vive are bodies of perfection. Where∣fore it is to be supposed, that those bodies are more nigh to perfection, which more amicably imbibe Ar∣gent Vive. The sign of this is the easie susception of Ar∣gent, Vive by a Solar or Lu∣nar body of Perfection. For this same reason, if a body altered do not easily receive Argent Vive into its Sub∣stance, it must needs be very remote from this per∣fection spoken of.
XXXIX. The preparation of Argent Vive. Take of it one pound: Vitriol Rubified, two pounds: Roch Alum Cal∣cin'd, one pound: Common Salt, half a pound: Nitre, four ounces: Incorporate all together and sublime. Gather the white and Dense, and pon∣derous, which will be found about the side of the Ves∣sel, and keep it for use. Now, if in the first Subli∣mation, you shall finde it Turbid or Unclean (which
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may be thro Carlesness) sublime it again, with the same Foeces, and reserve it as before.
XL. The Regiment of Mer∣cury. It is done two ways. 1. You must Amalgamate it, well washed and puri∣fied as under directed. 2. You must Distill it and thence make an Aqua Vitae or Spirit of Wine. The first wav. Take of Mercu ry 40 Ounces, of Sol. of Lu∣na, of Venus, of Saturn, ana one Ounce, melt these bo∣dies first the Venus and Luna, secondly the Sol, thirdly Sa∣turn: Take all out of the Fire; having melted them in a large Crucible, and your Mercury in readiness, made hot in ano∣ther: and when the said Me∣tals begin to harden, pouer in the Mercury Leisurly, stir∣ring the mixture with a stick, setting it again on the Fire, and taking it off, untill they be all amalgamated, with the whole Mercury. This Amal gama put to be dissolved for seven days, Extract the wa∣ter with a Cloth, make the residue Volatile, giving Fire of Ignition. This again imbibe with its whole water, and put it to be generated, and again to be dryed for forty days, and you will finde a Stone, which put to be fixed, so will you have a Stone augmentable to Infinity. In this Book we have expounded all things which we have written in divers Books.
XLI. The sublimation of Mercury. If you would per∣fectly sublime it, you must add to every pound of it, common Salt two pound and a half, Salt-Peter half a pound: mortify the Mer∣cury wholly, grinding it all together with Vinegar, un∣til nothing of the Mercury appear living in the mix∣ture, then sublime it ac∣cording to Art. It is a thing profitable.
XLII. The Sublimatioa of Red Mercury. Take one pound of it, mix and perfectly grind it with Vitroil, Nitre, ana one pound, and sublime it from them Red and splen∣did.
XLIII. Out of all that has been said it appears
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with evident Demonstrati∣on, that our Stone is pro∣created out of the substance of Argent Vive: But to un∣lock the Closure of Art, you must study to resolve Luna or Sol into their own dry water, which the vulgar call Mercury: And it is so, that a duodenary proportion (of the solutive water) may contain only one part of the perfect body. For if with gentle fire, you well govern these, you will find (in the space of 40 days) the body converted into mere water: and the sign of its perfect dissolution is blackness, appearing on its Superfices.
XLIV. But if you en∣deavour to perfect both Works, the White and the Red, dissolve each of the ferments by themselves, and keep them. This is Our Argent Vive extracted from Argent Vive, which we intend for Ferment. But the Paste to be fermented, we extract in the usual man ner from imperfect bodies. And of this we give you a general Rule, which is, That the White Paste is extracted from Jupiter and Saturn; but the Red from Venus and Sa∣turn: But every Body must be dissolved by its self in the Ferment.
XLV. Sulphur we have proved is corruptive of eve∣ry kind of Perfection: But Argent Vive is perfective in the Works of Nature, with compleat Regiment. So we, not changing, but imitating Nature, (in Works possible) do likewise assume Argent Vive in the Magistery of this Work, for a Medicine of each kind of Perfection, viz. both Lunar and Solar, as well of Imperfect Bodies, as of Argent Vive Coagulable. And seeing there is a two∣fold difference of Medi∣cines, one of Bodies, but the other of Argent Vive truly coagulable, we shall here discourse it.
XLVI. The matter per se, of this Medicine of eve∣ry kind is one only, already sufficiently known. Take therefore that, and if you will work according to the Lunar Order, learn to be
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expert in Operating, and prepare that, with the known ways of this Magi∣stery. The intention of which is, That you should divide the pure substance from it, and fixt part there∣of, but leave a part for ce∣rating; and so proceeding through the whole Magi∣stery, till you compleat its desired fusion. If it sud∣denly flows in hard Bodies, it is perfect; but in soft Bo∣dies, the contrary. For this Medicine projected upon any of the Imperfect Bo∣dies, changes it into a per∣fect Lunar Body, if the known Preparations have been first given to this Me∣dicine: But if not, it leaves the same diminished, yet in one only difference of Perfection it perfects, as much as depends on the Administration of the Or∣der of a Medicine of this kind. But this due Admi∣nistration not preceeding, according to the third Or∣der, it perfects in projection only.
XLVII. A Solar Medi∣cine (of the Second Order) of every of the imperfect Bodies, is the same matter, and participates of the same Regiment of Preparation. Yet in this it differs, viz. in the greater subtiliza∣tion of parts, by proper ways of digestion, and in the commixtion of subtil Sulphur (under the Regi∣men of Preparation admi∣nistred) with the addition of the matter now known.
XLVIII. The Regiment of it is the fixation of pure Sulphur, and the solution thereof: For with this the Medicine is tinged, and with it projected upon e∣very of the Bodies dimini∣shed from perfection; it compleats the same in a So∣lar Complement, as much as depends upon a Medicine of the Second Order, the known and certain prepa∣ration of the imperfect body preceeding. Also the same projected upon Luna, per∣fects it much, in a peculiar Solar compleatment.
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THE SECOND BOOK OF GEBER ARABS.
CHAP. XLIX. The Introduction to this Second Book.
I. THERE are two things to be deter∣mined, viz. the Principles of this Magistery, and the perfection of the same. The Principles of this Art, are the Ways or Methods, of its Operations, to which the Artist applys himself in the Work of this Magistery: These ways are divers in themselves: As, 1. Subli∣mation. 2. Descension. 3. Di∣stillation. 4. Calcination. 5. Solution. 6. Coagulation. 7. Fixation. 8. Ceration. All which we shall with much plainness declare.
II. The perfection con∣sists 1. Of those things, and from the consideration of those things by which it is attained. 2. From the con∣sideration of things helping. 3. From the consideration of that thing which lastly perfects. 4. And from that by which it is known, whe∣ther the Magistery was in perfection or not.
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III. The consideration of those things by which we attain to the Compleatment of the Work, is the consi∣deration of the Substance manifest, and of manifest Colors, and of the weight in every of the Bodies to be changed, and of those Bo∣dies that are not changed, from the Radix of their Nature, without that Arti∣fice: and the consideration of those likewise that are changed, in the Radix of their Nature by Artifice: with the consideration of the Principles of Bodies, according as they are pro∣found, occult, or manifest; and according to their Na∣tures, with or without Ar∣tifice.
IV. For if Bodies and their Principles, be not known in the profound or manifest properties of their Natures, both with and without Ar∣tifice, what is superfluous, and what is wanting or de∣fective in them, cannot be known, and our not know∣ing those, would of neces∣sity hinder us, from ever at∣taining to the perfection of their Transmutation.
V. The consideration of things helping Perfection, is the consideration of the Nature of those things, which we see adhere to Bo∣dies without Artifice, and to make Mutation: And these are, Marchasite, Mag∣nesia, Tutia, Antimony, and Lapis Lazuli. And the con∣sideration of those which, without adherency, cleanse Bodies; such are Salts, Al∣lums, Nitre, Borax, Vitriol, and other things of like na∣ture,: And the considera∣tion of Glass of all sorts, and things cleansing by a like nature.
VI. But the consideration of the thing that perfects, is the consideration of chusing the pure Substance of Argent Vive; and it is the Matter, which from the Substance of that, took beginning, and of which it was created. This Matter is not Argent Vive in its Nature, nor in its whole Substance, but it is part of it: nor is it now, but when the Stone is made:
for that illustrates and con∣serves from Adustion, which is a signification of Per∣fection.
VII. Lastly, The consi∣deration of the thing, or certain Tryal and Examina∣tion, by which it is known, whether the Magistery be in Perfection or not; arises from the consideration of 1. The Cupel. 2. Cement. 3. Ignition. 4. Exposing it to the Vapours of Acid Things. 5. Extin∣ction. 6. Commixtion of Sul∣phur burning Bodies: 7. Re∣duction after Calcination. 8. Susception of Argent Vive. All which with the former we declare, with their Cau∣ses from Experiences, by which you may certainly know, we have not er∣red.
CHAP. L. Of Sublimation, Vessels, Furnaces.
I. THe cause of the In∣vention of Subli∣mation, was to unite Bo∣dies with Spirits, (since nothing can possibly be u∣nited with a Body but a Spirit.) Or to find some∣thing that can contain in its self the nature both of Body and Spirit, which be∣ing cast upon bodies, (with∣out being first purified,) ei∣ther give not perfect Co∣lors, or else totally corrupt, blacken, defile, and burn them, and this according to the diversitie of the same Spirit.
II. For Sulphur, Arsenick and Marchasite, are burn∣ings and wholly corrupt: Tutia (of every kind) burns not, yet gives an imperfect Color, 1. Because its adust∣ive Sulphureity, which is easily inflamed and black∣ens is not removed. 2. Be∣cause its Earthmess is not separated: for Adustion may create a Livid Color, and Earthiness may form it.
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III. These things there∣fore we are constrained to cleanse from their burning Sulphuriety or Unctuosity, and Earthy superfluity, and this can be done by no Ar∣tifice but by Sublimation: for when Fire elvevates, it makes ascend always the more subtile parts, leaving behind the more Gross.
IV. Hence it is manifest that Spirits are cleansed from their Earthiness by Sublimation, which Earthi∣ness impeded Ingress, and gave an impure or dimi∣nished Color: from which being separated, they are freed from their Impurity, and are made more splen∣did, more pervious, and more easily to enter and penetrate the density of bodies, with a pure and perfect Tincture.
V. Adustion is also taken away by Sublimation; for Arsenick which before Sub∣limation was apt to adustion after Sublimation, will not be Inflamed, but receeds without Inflamation; the same you may find in Sul∣phur. And because in no other things than in Spirits, we saw an adherency to Bodies with Alteration, we were necessitated to make choice of them, and to pu∣rifie them by Sublimation.
VI. Sublimation then, is the Elevation of a Dry thing by Fire, with adhe∣rency to its Vessel but is done diversly according to the diversity of Spirits to be sublimed: for some are Sublimed with strong Igni∣tion, others with mode∣rate, and some again with a remiss heat of Fire.
VII. Arsenick, and Sul∣phur, are Sublimed with a remiss Fire; for otherwise, having their most subtil parts uniformly mixt and conjoyned with the Gross, their whole substance would ascend black or burnt, without any Puri∣fication: therefore you must find out the proportion of the Fire, and the Purifi∣cation, with commixtion of the Feces or Gosser parts, that they may be kept de∣prest,
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and not suffered to ascend.
VIII. In Sublimation a threefold degree of Fire is to be observed. 1. One, so proportioned, as to make to ascend only the Altered, more pure, and Livid parts, till you manifestly see they are cleansed from their Earthly feculency. 2. A∣nother degree is, that what is of the pure Essence remain∣ing in the Feces, may be sublimed with greater force of Fire, viz. with Ignition of the bottom of the Vessel, and of the Feces therein, which you may see with your Eye. 3. The other degree is, a most weak Fire, which is to be given to the Sublimate without the Feces, so that scarcely any thing of it may ascend, but that only which is the most sub∣til part thereof, and which in our work is of no value, for that it is a thing by help of which Adustion is made in Sulphurs.
IX. The whole intention therefore of Sublimation is, That 1. The Earthiness be∣ing removed by a due pro∣portion of Fire. 2. And the most subtil and fumous part, which brings Adustion with Corruption, being cast away, we may have the pure Substance, consisting in Equality, of simple Fu∣sion upon the Fire, and without any Adustion, or fly∣ing from the Fire, or Infla∣mation thereof.
X. Now that that which is most subtil is adustive, is evident, for that Fire con∣verts to its own nature, all those things which are of affinity to it: it is of affini∣ty to every adustible thing; and every thing the more subtil the more adustible, therefore Fire is of most affinity to what is most sub∣tle.
XI. The same is proved by Experience; for Sulphur or Arsnick not sublimed, are most easily inflamed, and of the two, Sulphur the more easily: but either be∣ing sublimed, are not di∣rectly inflamed, but fly a∣way, and are extenuated without Inflamation, yet
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with a preceeding Fusion.
XII. Now the proof in the administration of 〈◊〉 with their proportion, is, that such Matter be chosen, with which the Spirits to be sublimed may best agree, and wherewith they may be the more intimately mixed: for that Matter with which they are or may be most united, will be more potent in the reten∣tion of the Faeces of the Matter to be sublimed; the reason of which is evident.
XIII. But the addition of Foeces is necessary, because Sulphur or Arsenick to be su∣blimed, if they be not con∣joyned with the Foeces of some fixed thing, would necessarily ascend with their whole substance not cleansed, which thing we know by experience to be truth: this is proved, be∣cause, if the Foeces be not permixed with them thro' their least parts, then the same happens as if they had not Faeces, for their whole Essence will ascend without any cleansing.
XIV. Experience also proves this to be true, be∣cause when we sublime from a thing forraign to the nature of Bodies, we su∣blime in vain, so that they are found in no wise purifi∣ed after the ascension: but subliming with the Calx of any Body, the sublimation is well, and with facility it is perfectly cleansed.
XV. The intention of Faeces then is, that they be administred or taken from the Calxes of Metals; for in them the work of subli∣mation is easie, but in other things most difficult; for which cause there is no∣thing that can be instituted in their stead; for that without the Calxes of Bo∣dies, the Labor will be long, tedious, and most difficult, almost to despa∣ration.
XVI. But in this there is some benefit, for what is sublimed without Faeces or the Calces of Bodies, is of greater quantity, but with Faeces of lesser: So also, what is calcined with the
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Calces of Bodies is of least quantity, but of easiest and most speedy Labor.
XVII. However every kind of Salt prepared, and things of like nature to it, excuses us from using the Foeces of Bodies, for that with them we make sublimation in a greater quantity; for separation of things to be sublimed from the Foeces, is easily made by solution of the Salts, which happens not in other things
XVIII. But the propor∣tion of Faeces is, that it be equal to the quantity of the matter to be sublimed, in which you cannot easily err: Yet if the Foeces be but half the weight, it may serve with care, to an experi∣enced Man: For the less the Foeces are, the greater will be the Exuberation of the sublimate, provided, that according to the Subtraction of the Foeces, an abatement of the Fire be in proportion thereto: For in a small quantity, a small fire serves for perfection; in a great, a great; and in a greater quantity, a greater fire is re∣quired.
XIX. Now because fire is a thing which cannot be measured; therefore it is, that error is often commit∣ted in it, when the Artist is unskilful, as well in respect to the variety of Fornaces, as Woods and Vessels to be used, and their due joyn∣ing.
XX. Therefore in things to be sublimed, you must re∣move their wateriness only, with a very small Fire, which being removed, if any thing ascend by it, then in the beginning, this Fire must not be increased, that the most subtil part may (by this most weak fire) be se∣parated, and put aside, which is the cause of Adu∣stion.
XXI. But when little or nothing shall ascend (which you may prove by putting a little Cotton Weik into the hole in the top of the Alu∣del) increase the fire under it; and how strong the fire should be, the Cotton Weik
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will shew: For if little of the sublimate comes forth with it, or it be clean, it shews your fire is small, and therefore must be en∣creased: But if much and unclean, that it is too great, and must be diminished.
XXII. When then you find your sublimate to come forth with the Weik Clean, and much, you have the due proportion of your Fire, but if unclean the contrary: For accord∣ing to the quantity of clean∣ness, or uncleanness of the sublimate adhereing to the Cotton, must you order your Fire in the whole fa∣blimaiton: by this means you may bring it to its due height without any error.
XXIII. Yet the way of Faeces is better, viz. To take Scales of Iron, or Copper calcined: these indeed by reason of the privation of an Evil humiditity, do easi∣ly imbibe Sulphur or Arse∣nicck, and Unite them with themselves; the method of which the experienced on∣ly know.
XXIV. It is fit therefore, that we should rightly in∣form you in the sublimati∣on of these two Spirits [Sul∣phur and Arsenick] least you should erre through Igno∣rance: We say then, that if you put in many Faeces, and augment not the Fire proportionally, nothing of the Matter to be sublimed will ascend.
XXV. If you put in a small quantity of foeces, or none of the Calx of Bodies, and have not a fit propor∣tion of Fire, the matter will ascend with its whole substance: So likewise by reason of the Fornace, you may err: For a great For∣nace gives a great heat of Fire; a small Fornace, a small, if the Fewel and Vent∣holes be proportionate.
XXVI. If you sublime a great quantity of matter in a small Fornace, you can∣not make a fire great enough for Elevation: If a small quantity in a great Fornace, you will exterminate the sublimation by excess of
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heat. Again, a thick For∣nace gives a condensate and strong Fire: A thin For∣nace, a rare and weak fire, in both which you may ea∣sily err.
XXVII. So also, a For∣nace with large Vent holes, gives a clear and strong fire, but with small Vent-holes, a weak fire: And if the di∣stance of space between the Fornace and the Vessel be large, the fire will be the greater, but if small, the less; in all which, without care, you may easily also err.
XXVIII. You must there fore build your Fornace, according to the strength of the Fire you would have, viz. thick, with free Vent-holes, so as there may be a good distance between the Vessel, and sides of the Fornace, if you would have a great fire: But if a mean fire, in all these things you must find a mean propor∣tion: All which we shall teach you.
XXIX. If you would e∣levate a great quantity of matter to be sublimed, first be provided of a sublima∣tory of such a capacity, that it may contain your matter to be sublimed, the height of ones hand breadth above the bottom: To this fit your Fornace, so as the Aludel, or Sublimatory may be received into it, with the distance of two Fingers round about the Walls, or Sides of the Fornace; which being made, make also to it ten Vent-holes, in one proportion, equally distant, that there may be an equal∣lity of the fire in all parts thereof.
XXX. Then put a Bar of Iron into the Fornace transverse, which fasten at each end in the sides of the Fornace, which Bar let be distant from the bottom of the Fornace about a Span, or 9 Inches: About an Inch above it the Sublimatory must be firmly placed, and inclosed round about to the Fornace.
XXXI. Now, if your Fornace can well and clear∣ly
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discharge it self of the Fumosities, and the Flame can freely pass through the whole Fornace in the cir∣cuit of the Aludel, it is well proportioned; if not, it is not so. Then you must o∣pen its Vent-holes, and if by that it is mended, all is well; if not, you must ne∣cessarily alter it, for the distance of the Vessel from the sides of the Fornace, is too small: Wherefore en∣large the distance, and try it, continuing these Tryals, till it can freely quit it self of the smoak, and the flame is bright and clear.
XXXII. But as to the thickness of the Fornace, if you intend a great fire, it ought to be about 5 or 6 Inches; but if a moderate fire, 3 or 4 Inches; if a les∣ser fire, 2 or 3 Inches thick will be sufficient.
XXXIII. Then as to the Fewel, solid Wood gives a strong and durable fire; lighter Wood a weak fire, and soon ended; dry Wood gives a great fire and 〈◊〉 green Wood a small and long lasting. From the consideration of all these things, the diversity of Fires may easily be found out.
XXXIV. In the subli∣mation of Sulphur, the co∣ver of the Sublimatory must be made with a great and large concavity within, af∣ter the manner of an Alem∣bick with a Nose, for other∣wise the whole sublimate may descend to the bottom of the Vessel, through too great heat, for that in the end of the sublimation, the Sulphur ascends not, unless with force of fire, even to Ignition of the Alndel: And if the Sulphur be not retain∣ed in the Concavity above, seeing it easily flows, it will descend again by the sides of the Vessel, to the very bottom, and nothing will be found sublimed.
XXXV. The Aludel is to be made of thick Glass, for other matter is not suffici∣ent, unless it be thick, and of the like substance with Glass; because Glass only, or what is like to it, wanting Pores, is able to retain Spi∣rits
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from flying away: For through Porous Vessels, the Spirits would pass and va∣nish.
XXXVI. Nor are Me∣tals serviceable in this case, because Spirits (by reason of their Amity and Sympa∣thy) penetrate them, and are united therewith: There∣fore in the Composition of your Aludel, let a round Glass, or Concha, be made with a flat round bottom; and in the middle of the sides thereof, a Zone, or Girdle surrounding the same; and above that Gir∣dle, cause a round Wall to be made, equidistant from the sides of the Concha, so that in this space, the sides of the Cover may freely fall without pressure.
XXXVII. But the height of this Wall (above the Girdle) must be according to the height of the Wall of the Concha, little more, or less. This done, let two Covers or Heads be made equal to the measure of this Concavity of the two Walls the length of the two Covers must be equal, and each a Span, or 9 Inches The Figure of one of them also Pyramidal, in the su∣perior parts of which Co∣vers, must be two equal holes, one in each, so made that a Hens Feather may conveniently be put in.
XXXVIII. The intention of this Concha is, That its Cover may be moved at pleasure; and that the jun∣cture might be ingenious, so that through it, though without any luting, the Spi∣rits might not pass. But if you can better contrive this Vessel, you may do so, notwithstanding this our description.
XXXIX. Yet in this we have a special intention, that the interiour Concha, with its sides, should enter half way within its Cover, for seeing it is the property of Fumes to ascend, not to descend, by this means they are kept from vanish∣ing: Also that the Head of the Aludel should be often emptied, left part of what is sublimed (being over
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much) should fall down to the bottom again.
XL. Another intention is, that what ascends up in the form of pouder, near the hole of the head of the A∣ludel, be always kept apart, from that which is found to have ascended fused and dense in small lumps; po∣rous and clear at bottom thereof, with adherency to the sides of the Vessel; for that it is known to have less of Adustion, than what is found to ascend nigh to the hole of the Head: Now the sublimation is well per∣formed, if it be found clear and lucid, and not burnt with inflammation: This is the perfection of the sub∣liming of Sulphur and Arse∣nick: And if it be not so found, the Work must so often be repeated, till it is so.
CHAP. LI. Of Descension, and the way of Purifying by Pastils.
I. THERE is a three∣fold Cause of its invention. 1. That when any matter is included in that Vessel, which is called, a Chymical Descensory, that after its fusion, it may de∣scend through the Holes thereof, by which descent, we are assured, it has ad∣mitted a fluxing.
II. 2. That weak Bodies may by it be preserved from Combustion, after re∣duction from their Calces: For when we reduce weak Bodies from their Calces, we cannot reduce all their whole substance at one time: If then that part, which is first reduced into a body, should lie while the whole is reduced, a great
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quantity would vanish by the force of the Fire; so that it was neeessarily de∣vised, that one part so soon as it is reduced, may fall from the Fire, through this descensory.
III. 3. That the Depu∣ration of Bodies might be so excellently performed, as to be freed from every extraneous thing: For the body descends in a Flux clean, and leaves every thing which is alien there∣to, in the Concavity there∣of.
IV. Therefore as to the way or method thereof, we say, that the form of it must be such as its bottom may be pointed, and the sides of it without roughness, e∣qually terminating in the a∣foresaid Acuity, or point of the bottom: And its co∣ver (if any be needful) must be made in the like ness of a plain or flat Dish, and well fitted to it, and the Vessel with its Cover, must be made of good firm Earth, not easie to break, or crack in the fire.
V. Then put in the mat∣ter which you would have to descend, upon round Rods or Bars made of like Earth, and so placed, as they may be more nigh the top than bottom of the Vessel. Then covering the Vessel, and luting the jun∣cture, set it into the fire, and blow it until it is in Flux, and the whole matter∣descend into a subjacent Vessel.
VI. But, if the matter be of difficult fusion, it may be put upon a Table plain, or of small Concavity, from which it may easily descend by inclining the head of the Descensory when it is in Flux; for by this means Bodies are purified.
VII. But they are yet better purified by Pastils, which method of Purifica∣tion is of the same force, with the way of purifying by descension: For it holds the foeces of Bodies as well as a Descensory and better, the way of which is thus.
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VIII. Take the body which you intend to cleanse, and granulate it, or file it, or reduce it into a Calx, which is yet better, and more perfect: Mix it with some other Calx, which is not to be melted, and then make the body to flow.
IX. By this method, of∣ten repeated, Bodies are cleansed, but not with a perfect Mundification, which is to perfection; yet it is a profitable purifying, that Bodies capable of perfecti∣on, may the better and more perfectly be transmu∣ted.
X. For there is an Ad∣ministration always to go before, and to proceed such a Transmutation, all which shall be declared in its pro∣per place.
XI. The Descensory For∣nace is made, as before de∣scribed, and is wonderfully useful to the melting of Me∣tals by Cineritiums and Ce∣ments. For all Calcined, Combust, Dissolved, and Coagulated Bodies, are re∣duced by this Fornace into a solid Mass, or Metal.
XII. Cineritiums also, and Cements, and Tests, or Cru∣cibles, in which Silver is of∣ten melted, are put into this Fornace, for the reco∣vering the Metal imbi∣bed.
CHAP. LII. Of Distillation, Causes, Kinds, and Fornaces.
I. DIstillation is the ele∣vating of Aqueous Vapours in their proper Vessel; and is of divers kinds. 1. Either with fire, or without fire. Those
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made by fire is also two∣fold. 1. Ascending by an Alembick. 2. Descending by a Descensory.
II. The Cause why Di∣stillation was invented, was the purification of a liquid matter from its filth, and conservation of it from pu∣trefaction. For we see things distilled (by what kinds soever of Distillation) are made more pure, and more pure to be preserved from putrefaction.
III. But the special cause of Distillation by Ascent, or an Alembick, is the separa∣ting of a pure Water, with∣out Earth or Foecs; for wa∣ter so distilled has no fecu∣lency: And the Cause of the invention of such pure water, was for the Imbibi∣tion of Spirits, and of clean Medicines, lest by the fe culency of the Water, our Medicines, or Spirits might be defiled or currupted.
IV. But the cause of the Invention, which is made by Descent, or a Descensory, was the extracting its Oyl, pure in its Nature; because by Ascent, Oyls are not so easily had in their combusti∣ble Nature.
V. And the Distillation, which is made without fire, or by Filter, was invented for this cause sake, to clear water (whether distilled, or not distilled) from all manner of Impurities what∣soever.
VI. Distillation by Ascent is two-fold, 1. In Ashes, or Sand. 2. In Balneo, with∣out Hay, or Wool in its proper Vessel, so disposed, that the Cucurbit, or Vesi∣ca may not be broken be∣fore the Work is finished.
VII. Distillation by Ashes or Sand, is done with a greater, stronger, and more acute fire: But that by Balneo, with a mild, soft, or gentle and equal fire; for Water admits not the Acuity of Ignition, as Ashes or Sand do.
VIII. Therefore by that Distillation which is made in Ashes, colours, and the
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more gross parts of the Earth are elevated; but by that in Balneo, the parts more subtil, and without color, and more approach∣ing to the nature of simple Water, only arise. So that a more subtil separation is made by distillation in Balneo, than by a Distillation in Ashes or Sand.
IX. This is evident; for Oyl distilled by Ashes, is gross, thick, and foetid: But that being rectified in Balneo, the Oyl is separated into its Elemental parts; so that from a most Red Oyl, you have another most lim∣pid, white, and serene, the whole redness remaining in the bottom of the Vessel.
X. By this Operation, we come to the determi∣nate separation of all the Elements of every Vegeta∣ble; and of that which from Vegetables proceeds to a Being, and of every like thing. But by that which is made by Descent, we at tain the Oyl of every thing Vegetable, determinately, and of their like: and by Filteration we accomplish the clearness of every liquid thing.
XI. To Distil in Ashes. You must have a strong earthen Pan, and fitted to the Fornace, like to the aforesaid Fornace of Sublimation, with the same distance from the sides of the Fornace, and with like Vent∣holes; upon the bottom of which Pan sifted Ashes must be put to the thickness of one Fingers breadth [length almost] and upon the Ashes, the Retort, or Distillatory must be set, and covered round about with the same Ashes, almost as high as to the neck of the Alembick, [Retort, or Distillatory.]
XII. This done, put in the matter to be distilled, cover the Vessel with its Alembick, the neck of which must inclose the neck of the Cucurbit, or Vesica, lest what is to be di∣stilled should fly away: Then lute the juncture, and begin the Distillatiou: But the Vesica, Cucurbit, Retort, or Distillatory, with the A∣lembick Head, or Recipient, must be both of Glass; and the fire must be of strength, ac∣cording
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to the exigency, or na∣ture of the matter to be distil∣led, and to be continued till all that should be distilled is come off.
XIII. To distil in Balneo, is like the former, in a Cu∣curbit and Alembick; save that you must have an Iron or Brass Pot fitted to the Fornace: Upon the bottom of the pot within, must be laid a Bed of Hay or Wooll, or other like matter, to the thickness of 3 Inches, that the Cucurbit may not be broken; and with the same the Cucurbit must be covered round about, almost as high as the neck of the A∣lembick, upon which lay sticks cross, and upon them stones, to hold the Cucurbit to the bottom of the Pot, and keep it firm and steady, that it be not raised by the Water, nor be broken by its moving up and down. Lastly, Put in Water till the Pot be full, which done, kindle the fire, and distil off the matter.
XIV. To Distil by De∣scent. You must have a Glass Descensory, with its Cover, and that put in which is to be Distilled, and then the Cover luted on, and fire made on the top, or over it, that the Liquor may descend.
XV. To Distil by Filtre. Put the Liquor to be Distilled, into an Earthen, Stone, or Glass Concha, under which set another Vessel to receive the Distillation: The larger part of the Filter put into the Li∣quor, even to the bottom of the Concha, leting the nar∣rower part hang over the side thereof, and over the under Vessel; so will the Liquor fall down through the Filter in the lower Vessel, without ceasing, to the last drop. Where note, That if the Liquor be not clear enough the first time, it must be so often repeat∣ed, till it is as you desire it.
XVI. The Distillatory Fornace, is the same with the Sublimatory: But Fire must be administred ac∣cording to the exigency of things to be Distilled: The way of doing which we have just now taught.
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CHAP. LIII. Of Calcination of Bodies and Spirits, with their Causes and Methods.
I. CAlcination is the bringing a thing to Dust by Fire, through an abstraction of its humidity, holding the particles of the Body together.
II. The cause of the in∣vention thereof, is, that the Adustive, corrupting and defiling sulphureity, may be abolished by Fire; and it is 〈◊〉, according to the diversity of the things to be calcined: for Bodies are calcined; and Spirits are calcined; as also other things foreign to these, but with a divers intention.
III. And seeing there are imperfect Bodies of two kinds, viz. Hard, as Venus and Mars; and Soft, as Sa∣turn and Jupiter; all which are calcined; there was a necessity of calcining them with a several intention, viz. General and Special.
IV. They are calcined with one general Intention, when that their corrupting and defiling Sulphureity may be abolished by Fire: for every adustive Sulphureity, which could not be remo∣ved without Calcination, is thereby abolished from e∣very thing whatsoever.
V. And because the Bo∣dy it self is solid, and by reason of that solidity, the internal Sulphureity conceal∣ed within the continuity of the substance of Argent Vive, is defended from Adustion; therefore it was necessary to separate the Continuity thereof, that the Fire com∣ing freely to every its least parts, might burn the Sul∣phureity from it, and that
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the Continuity of Argent Vive might not defend it.
VI. The common inten tion also of Calcination, is Depuration of the Earthi∣ness; for it is found that Bodies are cleansed by rei∣terated Calcination and Re∣duction, as we shall here∣after shew.
VII. Special Calcination is of Soft Bodies, and with these two intentions, that through it there may be an inten∣tion of Hardning and Fix∣ing, which is accomplished by an Ignitious repition of Calcination upon them; and this is found true by Experience.
VIII. But why the Cal∣cination of Spirits was in∣vented, is, that they may the better be fixed, and the more easily dissolved in to Water; for that every kind of thing Calcined is more fixed, then the not Calcined, and of easier so∣lution: and because the Particles of the Calcinated, more subtilized by Fire, are more easily mixed with Water, and turned into Wa∣ter.
IX. The Calcination of other things, is subservient to the Exigency of the Pre∣paration of Spirits and Bo∣dies, of which Preparation we shall speak more at large in the following: but these are not of Perfection.
X. The way of Calcina∣tion is divers, by reason of the diversity of things to be Calcined: for Bodies are otherwise Calcined than Spirits, or other things. And Bodies divers from each o∣ther, are diversly Calcined. Soft Bodies have one general way, according to the in∣tention, viz. That both may be Calcined by Fire only, and by the acuity of Salt prepared or unprepa∣red.
XI. The first Calcination by Fire is thus: Have a Ves∣sel of Iron or Earth, formed like a Porringer, which let be very strong and firm, and fitted to the Fornace of Calcination, so, that under∣it, the Coles may be cast in and blowed.
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XII. Then cast in your Lead or Tin (the vessel be∣ing firmly set upon a Trivet of Iron or Stone, and fast∣ned to the Walls of the Fornace, with 3 or 4 Stones being thrust in, stiff, be∣tween the Fornace sides and the Vessel, that it may not move: the form of the For∣nace, must be the same with the Form of the For∣nace of Great Ignition,) of which we have spoken, and shall speak more in the fol∣lowing.)
XIII. And the Fire be∣ing kindled sufficient for the fusion of the Body to be calcined, a skin will arise on the Top, which con tinually rake together, and take off with a Slice, or o∣ther fit Iron or Stone instu∣ment, so long till the whole body is converted into Pouder.
XIV. If it be Saturn, there must be a greater fire, till the Calx be changed in∣to a compleat whiteness.
XV. Now understand, that Saturn is easily re∣duced again into a Body from its Calx: but Jupiter with most difficulty: there∣fore be carefull that you err not in exposing Saturn after its first Pulverization to too great a Fire, and so reduce the Calx into a Body, before it is perfected: in this you must use tempe∣rance of Fire, and that lei∣surly augmented by de∣grees with Caution, till it be confirmed in its Calx, and is not so easily redu∣cible, but that a gentle fire must be given to the last compleating of the Calx.
XVI. Likewise be care∣ful that you err not in Ju∣piter, by reason of its dif∣ficult Reduction, for that intending to reduce it, you find it not reduced, but a Calx still, or turned into Glass, and so then conclude its reduction impossible.
XVII. Now we say, that if a great Fire be not given in the reduction of Jupiter, it reduceth not: and if a great Fire be given, some∣times it reduces not, but
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Possibly may be converted into Glass: the reason of which is, because Jupiter in the profundity of its na∣ture has the fugitive sub∣stance of Argent Vive inclu∣ded: which if long kept in the Fire flies away; and leaves the Body deprived of humidity, so that it is found more apt to Vitrifie, than to be reduced again into a metallick Body.
XVIII. For every thing deprived of its proper Hu∣midity, gives no other than a Vitrifying fusion, whence it naturally follows, that you must hasten to reduce it with the speedy force of a Violent Fire; for other∣wise it will not be reduced.
XIX. The Calcination of these Bodies by the Acu∣ity of Salt, is, the quantity after quantity of Salt be ve∣ry often cast upon them in their fusion, and permixed by much agitation with an Iron Rod, while in fusion, till by the mixtion of the Salt, they be turned into Ashes: and afterwards by the same way of perfection the Calces of them are per∣fected, with their conside∣rations.
XX. But herein also is a difference in the Calces of these two Bodies: for Lead in the first work of Calcination is more easily converted into Pouder or Ashes than Tin; and yet the Calx is not more easily perfected than that of Tin. The cause of which diversi∣ty is, that Saturn has a more fixed humidity than Jupi∣ter.
XXI. The Calcination of Venus and Mars is one, yet divers from the former, by reason of the dificulty of their Liquefaction. Make either of these Bodies into thin Plates, heat them red hot, but not to Melting: for by reason of their great Earthiness, and large quan∣tity of Adustive flying Sul∣phur, they are easily thus reduced into Calx: for the much Earthiness being mix∣ed with the substance of Ar∣gent Vive, the due Continu∣ity of the said Argent Vive is frustrated.
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XXII. And thence comes their porosity, through which the flying Sulphur passes away, and the Fire by that means having access to it, Burns and Elevates the same; whence it comes to pass, that the parts are made more rare, and through discontinuity con∣verted into Ashes.
XXIII. This is manifest, for that plates of Copper exposed to Ignition, yeild a Sulphurous Flame, and make pulverizable Scales in their Superfices; which is done, because from the parts more nigh, a more easy combustion of the Sul∣phur must be made.
XXIV. The form of this Calcinatory Fornace, is the same with the form of the Distillatory Fornace, save only, that this must have one great hole in the Crown of it to free it self from Fu∣mosities: and the place of the things to be Calcined, must be in the midst of the Fornace, that the Fire may have free access to them round about, but the Ves∣sel must be of Earth, such as are Crucibles.
XXV. The Calcination of Spirits You must give Fire to them gradually, and leisurly increase it, that they may not fly, till they be able to sustain the grea∣test Fire, and approach to Fixation: their Vessel must be round, every way closed, and the Fornace the same with the last mentioned. But you need not use grea∣ter Labour than what is to prevent their flight.
XXVI. Or thus, As to the form of the Fornace. Let it be made square in length four Feet, and in breadth three Feet: Luna, Venus, and Mars, or other things must be Calcined in strong Dishes or Pans made of Clay, such as that of which Crucibles are made, that they may en∣dure the strongest force of the Fire, to the total com∣bustion of the matter to be Calcined.
XXVII. Calcination is
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the Treasure of the thing, Be not weary therefore, for imperfect Bodies are clean∣sed by it, and by reduction of the Calcinate into a so∣lid Body or Mass of Metal again: then is our Medi∣cine projected upon them, which is matter of Joy and Rejoycing.
XXVIII. The Ablutions of the Calces. Have a large Earthen Vessel, full of pure hot fresh Water, with this wash the Calx, stirring it often, that all the Salt and Allom may be dissolved (with which they have been Calcined) then being set∣led, decant the Water gent∣ly: put the Calx again into hot Water and do as before, till it be perfectly washed, then dry and keep it for in∣ceration.
XXIX. The Inceration of Calces washed. Take the former Calx, dissolve it in Spirit of Vinegar, 2 pounds of Common Salt, Roch Allom, Sal gem, ana 2 Ounces, in this water imbibe 4 Ounces of of the aforesaid dryed Calx, till it has drank in all the said Water, then dry it and keep it for use.
XXX. The Reduction of Calces into a solid Mass. Take the former incerated Calx, wash it with distilled Urine, till you have extracted all the Salts and Alums, with the filth of the Calcined Body, which being dryed imbibe 4 pounds of this Calx, with Oyl of Tarter 1 pound, in 1 pound of which dissolve Sal armoni∣ack 2 Ounces, Salt-Peter 1 Ounce: This Imbibition do at several times, drying and im∣bibing. Lastly dry it, and make it descend through a great descensory, and reduce it into a solid Mass, being purged from its Combustible Sulphureity by Calcination; and from its Terrestreity by its Reduction, so have you it purified from all accidental Impirities and defements, which happned to it in its Mi∣nera.
XXXI. But its innate foulness, which dwels in the Root of its Generation, must be obliterated or done away, with our Medicine, the greater part of which,
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contains in it self the sub∣stance of Argent Vive, ac∣cording as the necessity of the Art requires.
XXXII. Again you must note, that Bodies are found to be of Perfection, if in the reiteration of their Cal cination and Reduction, they loose nothing of their Goodness, in respect of Co∣lor, Weight, Quantity, or Lustre, (of which great care is to be taken in the manifold reiterations of these Operations) if there∣fore by repeating the Cal∣cination and Reduction of altered Metals, they loose any thing in their dif∣ferences of Goodness, it is to be supposed you have not rightly persued the Art.
CHAP. LIV. Of Solution and its Cause.
I. SOlution is the reducti∣on of a dry thing in∣to Water: and every per∣fection of Solution is com∣pleated with subtile Waters, such especially as are acute and sharp, and Saline, hav ing no Feces; as Spirits of Vinegar, of sower Grapes, of acid Pears, of Pomgra∣nates, and the like Distil∣lod.
II. The case of this In∣vention, was the Subtile∣zation of those things, which neither have Fusion nor Ingress, by which was lost the great advantage of fixed Spirits, and of those things which are of their Nature. For every thing which is dissolved, must necessarily have the nature of Salt or Alum, or their like.
III. And the nature of them is that they give Fusi∣on before their Vitrification;
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therefore Spirits dissolved will likewise give Fusion: And since they in their own nature, agree with Bo∣dies, and each with other, Fusion being acquired, they must by that of necessity penetrate Bodies, and pene∣trating them, transmute them.
IV. But they neither pe∣netrate nor transmute with∣out our Magistery or Art, viz. That after Solution and Coagulation of the Bo∣dy, there be added to it some one of the Spirits pu∣rified, not fixed; and then to be so often sublimed from it, till it remains with it, and gives to it a more swift fusion, and conserves the same in Fusion from Vi∣trification.
V. For the nature of Spirits is not to be Vitrified, but to preserve the mixture from Vitrification, as long as they are in it: There∣fore the Spirit which more retains the nature of Spirits, more defends or preserves from Vitrification: And a Spirit only purified, more preserves than a Spirit, pu∣rified, calcined, and dis∣solved: Therefore there is a necessity of mingling such a Spirit with the body; for from these there results good Fusion and Ingress, and true Fixation.
VI. Now we can de∣monstrate by natural ope∣ration, that things only holding the nature of Salts, Alums, and the like, are soluble: for in all nature we find no other things to dissolved but them; there∣fore, what things soever are dissolved, must of ne∣cessity be dissolved by their nature or property.
VII. Yet since we see all things truly calcined, to be dissolved, by reiteration of Calcination and Solution; therefore we by that prove, that all Calcinates approach to the nature of Salts and Alums, and must of ne∣cessity be themselves, at∣tended with these proper∣ties.
VIII. The way of solu∣tion, is two-fold: 1. By hot
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Dung, and by boilng, or hot water; that is, in Bal∣neo; of both which there is one intention and one ef∣fect.
IX. To dissolve by Dung, is, That the Calcinate be put into a Glass Vessel, up on which must be affused Spirit of Vinegar, or the like, double its weight: Then the mouth of the Ves∣sel must be so closed, or stopt, that nothing may go forth, and the matter with its Vessel set in hot Dung to be dissolved, and the so∣lution afterwards filtera∣ted.
X. But that which is not yet dissolved, must be again calcined, and after Calcina∣tion, in like manner dissol∣ved, until by repeating the labour, the whole be dis∣solved as before, which al∣so filter.
XI. The way of dissolv∣ing by boiling water is more speedy, thus: Put the Calcinate in like manner into its Vessel, with Vine∣gar poured on it as before; and the mouth being well clofed, that nothing expire, set the Vessel buried in Straw, into a Pot full of water, as in Distillation in Balneo, then kindling the fire, make the water boil for an hour: which done, decant the Solution, and filtrate.
XII. And that which is undissolved, let it again be calcined; and then again in the same manner dissol∣ved; which Work so often repeat, till the whole is fi∣nished.
XIII. The Dissolutory, or dissolving Fornace, is made with a pot full of wa∣ter, with Iron Instruments, in which other Vessels are artificially retained, that they fall not: These are the Vessels in which every Dissolution is made.
XIV. Bodies are in a twofold way brought to perfection, either 1. By the way of Prepararion, or 2. By commixtion of perfect Bodies with the Im∣perfect, i. e. by Medicine prepared for the purpose.
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XV. Now we say, that the Body cleansed by the way of Calcination (as a∣foresaid) and Reduced, must either be filed or Gra∣nulated thus; being mel∣ted, we pour it upon a Ta∣ble-board full of small holes, over cold water, the water being well stir∣red while this is doing.
XVI. The body thus granulated, we put into our Dissolving water, [or AF. made of Nitre and Vitriol,] as to one half thereof; or dissolve the filings of the same body in the said AF, into a limpid water; then add to it of Ferment pre∣pared, to a third part of its own weight: Abstract the water, and revert, or co∣hobate it, and repeat this 7 times. After it is reduced into a Body, prove it in its Examen, and you will re∣joyce for the Treasure you have found.
XVII. And because we have treated of the perfect administration of Imperfect Bodies, we should now give you the special, true, and certain Rule for every par∣ticular body; but that be∣ing already done for Saturn, Jupiter, Mars, Venus, and Luna, in their respective Chapters aforegoing, where we treat of their Regiment, we shall refer you thither.
XVIII. Mercury also pu∣rified and fixed, has power to take off or away the foulness of imperfect Bo∣dies, and to brighten, or illustrate them. And Fixed Sulphur extracted from bo∣dies, to tinge or colour them with splendor. Hence you may learn a great Se∣cret, viz. That Mercury and Sulphur may be extra∣cted, as well from imperfect bodies rightly prepared, as from the perfect. Purified Spirits also, and middle Minerals, are a great help, and very peculiar, for bringing on the Work to perfection.
XIX. The Dissolving Water, or AF. Take Cy∣prus Vitriol 1 Pound, Sal-Nitre half a Pound, Roch Alum a fourth part: Distil
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off the water with a red hot heat, for it is very solutive; and use it, as we have before in several places taught. This may be made more acute,if in it you dissolve a fourth part of Sal Armoniack, be∣cause that dissolves Gold, Sulphur, and Silver.
CHAP. LV. Of Coagulation, and its Causes.
I. COagulation is the Re∣duction of a thing Liquid, to a solid substance, by deprivation of its moi∣sture; for which there is a two-fold Cause; one is the Induration or hardening of Argent Vive (of which we have already treated, Chap. 48. Sect. 8. ad 23. The other is the freeing of Medicines dissolved from their Aquosity which is mixed or joyned with them, and so is varied according to the kinds of things to be Coagulated.
II. The way of Coagu∣lating things dissolved, is by a Glass placed in Ashes up to its Neck, and an e∣qual Fire not too hot put under it, and to be conti∣nued till the whole Aquosi∣ty is Vanished.
III. Now seeing it is not possible to remove the true Essence of any thing in na∣ture, the thing it self re∣maining, therefore it is said to be impossible to separate these corrupt things from them: for this cause some Philosophers have thought this Art not possible to be attained, and We, and in∣deed other Searchers in this Science have been brought to this very State of be∣lief.
IV. By reason of this, we as well as they were driven to Amazement, and
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for a long space of time lay under the shade of Despa∣ration, yet returning to our selves, and being per∣plexed with the im∣mense trouble of dispai∣ring thoughts and medita∣tions, we considered Bodies diminished from Perfection, to be foul in the profundi∣ty of their Nature, and no∣thing pure or clean to be found in them, because it was not in them according to Nature; for that which is not in a thing cannot be found there.
V. Seeing then nothing of perfection is found in them, therefore necessarily also, in the same nothing superfluous remains to be found, in separation of the divers substances in them, and in the profundity of their Nature, therefore by this, we found somewhat to be diminished in them, which must necessarily be compleated, by matter fit for it, and repairing the de∣fect.
VI. Diminution in them is the Paucity of Argent Vi∣ve, and not right Spissation or Coagulation of the same, therefore to compleat them, you must sufficiently aug∣ment the Argent Vive: then rightly Inspissate or Coagu∣late; and lastly induce a permanent fixion (of which we shall speak in the next Chapter.
VII. But this is perform∣ed by a Medicine created of that: And this Medi∣cine when brought forth into being from Argent Vi∣ve, by the benefit of its brightness and splendor, it hides and covers their Clou∣diness, draws forth their Lucidity, and converts the same into Splendor, Bright∣ness and Glory.
VIII. For which Argent Vive is prepared into a Me∣dicine, and cleansed by our Artifice; it is reduced to a most pure and bright Substance, which being pro∣jected upon Bodies want∣ing of perfection, will il∣lustrate or Tinge them, and by its fixing power perfect them: which Medicine we declare in its due time and place.
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CHAP. LVI. Of Fixation, and its Causes.
I. Fixation is right dispo∣sing a Volatile or Fu∣gitive thing to abide and endure in the fire: The cause of the invention thereof is, that every Tin∣cture, and every Alterati on may be perpetuated in the thing altered, and not vanish.
II. It is manifold, accord ing to the diversity of things to be fixed, which are all the Bodies diminished from perfection, as Saturn, Ju∣piter, Mars, and Venus; and according to the diversity of Spirits also, which are Sulphur and Arsenick in one degree, and Argent Vive in another: Also Marchasite, Magnesia, Tutia, and such like, in the Third.
III. Therefore those Bo∣dies diminished from per∣fection, are fixed by their Calcination, because there∣by they are freed from their volatile and corrupting Sul∣phureity; the which we have sufficiently declared in the Chapter of Calcina∣tion. Also the manifold repititions of sublimation, more swiftly and better do abbreviate the time of Fix∣ation.
IV. For this cause there was a second way of fixa∣tion found out, which is by precipitating of it, sublim∣ed into heat, that it may constantly abide therein, until it be fixed.
V. And this is done by a long glass Vessel, the bottom of which (made of Earth, not of Glass, for that it would crack) must be ar∣tificially connexed with good luting; and the a∣scending matter, when it adheres to the sides of the Vessel, must with a Spatula
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of Iron or Stone be thrust down to the heat at bot∣tom, and this precipitation reapted till the whole mat∣ter be fixed. How Sulphur, Arsenick, Argent Tive, Mar∣chasite, Magnesia, and Tutia are to be fixed, we have taught in their proper Chap∣ters aforegoing.
VI. The Fixatory, Fornace, or Athanor. It must be made after the manner of the Fornace of Calcination, and in it must be set a deep Pan full of Ashes. But the Vessel, with the matter to be fixed, being firmly seal∣ed, must be placed in the middle of the Ashes, so that the thickness of the Ashes underneath, and a∣bove in the compass of the Vessel, may be about four Inches, or according to that which you desire to fix: Because in fixing One, a greater fire is required, than in fixing another.
VII. By this Fornace, and this way the Ancient Philosophers attained to the Work of the Magistery; which to Men truly Philo∣sophizing, may be easily known, from what we have more than enough demon∣strated in these our Books. And by those especially who are real searchers out of the Truth; we have gi∣ven you the Figure of the Athanor, yet let not this stop your farther invention, if you can possibly find out any thing more fit and in∣genious.
CHAP. LVII. Of Ceration, and its Cause.
I. CEration is the mollifi∣cation, or softening of an hard thing, not fusible, unto Liquefaction; Whence it is evident, that the cause of the Invention of it was, That the matter which had not ingress into the Body
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for Alteration, (by reason of Privation of its Liquefacti∣on) might be softned, so as to flow, and have Ingress.
II. Wherefore some thought Ceration was to be made with liquid Oyls and Waters, but that is error, and wholly remote from the Principles of this Natural Magistery, and denied by the manifest Operations of Nature.
III. For we find not, in those Metalick Bodies, that Nature has placed an humi∣dity soon, or easie to be ta∣ken away, but rather one of long duration, for the ne∣cessity of their Fusion and Mollification: For had they been replenished with an humidity easie, or soon to be removed, it would ne∣cessarily follow, that the Bodies would be totally de∣prived of it, in one only Ignition; so that none of the Bodies, could afterwards be either hammered or melted.
IV. Therefore imitating the Operations of Nature, we follow her way in Cera∣ting. Nature Cerates in the Radix of fusible things, with an humidity, which is above all humidities, and able to endure the heat of fire: Therefore it is necessary for us also to Cerate with the like humidity.
V. But this Cerative Hu∣midity is in nothing better, more possibly, or more nearly found, than in these, viz. in Sulphur and in Arse∣nick, nearly; but more nearly in Argent Vive: Whose humidity we see not to leave their Earth, by reason of the strong union which they have, and which nature has bestowed upon them in the Work of their Mixture.
VI. But in all other things having humidity, you may find by experience, that the same is separated in Reso∣lution from their Earthy substance; and after sepa∣ration thereof, that they are deprived of all humidi∣ty: In Spirits aforesaid, it is not so; so that we cannot omit taking them into the Work of Ceration.
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VII. The way of Cerati∣on by them, is thus. You must sublime them so often, upon the thing to be Cerated, until remaining with their humidity in it, they give good Fusion: But this cannot be effected before the perfect cleansing of them from e∣very Corrupting thing.
VIII. And it seems bet∣ter to me that these should be first fixed by Oyl of Tar∣tar, and every Ceration, fit and necessary in this Art be made with them.
IX. Our Philosophick Ce∣rative Water is thus made. Take Oyl Distilled from the Whites of Eggs: Grind it with half so much of Sal Nitre, and Sal Armoniack, ana, and it will be very good. Or, Mix it with Sal Alkoli, and distil as before: And the more you reiterate this la∣bour, the better it Incerates. Or, Conjoyn the aforesaid Oyl, with Oyl of Tartar, and thence Distil a White Ince∣rative Oyl.
X. A Red Incerative Oyl is thus made. Take Oyl of Yolks of Eggs, or of Humans Hair, to which adjoyn as much Sal Armoniack; mix and distil: Repeat this Di∣stillation three times, and you will have a most Red Incera∣tive Oyl.
XI. Oyl of Verdigrise is thus made. Dissolve Ver∣digrise in Water of Sal Ar∣moniack, with the same coa∣gulated, mix Oyl of Eggs, and distil the mixture, which Distillation repeat thrice; so shall you have Oyl of Ver∣digrise, fit, and profitable for Inceration.
XII. Oyl of Gall; it is made by Distilling an Oyl from the Gall, as from hu∣man Hair; doing in all things as in the former.
XIII. I do not say, that these Oyls can give a Radi∣cal Mineral Humidity, as in Sulphur and Arsenick: But they preserve the Tin∣cture from Combustion, un∣til it enters, or makes an Ingress; and afterwards they fly in the Augmenta∣tion of the fire.
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XIV. After the Matter is Incerated, it may be neces∣sary to melt it, which you must do in a Fusory, or Melting Fornace. This For∣nace is that in which all Bo∣dies are easily melted by themselves: It is a Fornace much in use among Melters of Metals: Also Aurichal∣cum is melted in this For∣nace, and Tinged with Tu∣tia, or Calaminaris, as is known to such as have made Tryal.
CHAP. LVIII. That Our Medicine is two-fold, One for the White, and One for the Red. Yet that we have One only Medicine for both, which is most perfect.
I. WE Demonstrate that Spirits are more assinuated to Bodies, than any other thing in na∣ture; for that they are more United, and more friendly to Bodies, than all other things; so that we affirm, that these alterati∣ons of Bodies in the first In∣vention, are their true Me∣dicines.
II. And as we have been exercised in all kinds, in the tranformation of imperfec Bodies, with firmutation in∣to a perfect Lunar and Solar Body; so we find that the Medicine for them must be divers according to the in∣tention of the Bodies to be transmuted.
III. And since Metals to be transmuted are of a two∣fold kind, viz. Argent Vive Coagulable in Perfection, and Bodies diminished from Perfection: and these again manifold, some being hard, sustaining Ignition, as Mars
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and Venus; others soft, not enduring it as Saturn and Jupiter; the Medicine per∣fective must also be neces∣sarily manifold,
IV. And altho Mars and Venus be of one kind, yet they differ in a certain spe∣cial property, the one be∣ing not Fusible, the other fusible; therefore Mars is perfected with one Medi∣cine, and Venus with ano∣ther: The first indeed is totally unclean, but the other not: the former has a Dull whiteness; the latter that of Redness and Green∣ness: all which force a necessity of a Diversity in the Medicine.
V. Also the soft Bodies, Saturn and Jupiter, seeing they less 〈◊〉 do necessa∣rily require also a Divers Medicine: the first of them is indeed Unclean, the lat∣ter Clean; and they are all rendered more Mutable, now made Lunar than Solar Bodies: therefore the Medi∣cine for each of them must be two-fold; One White, changeing into a White Lu∣nar Body: and one Citrine, changeing into a Citrine So∣lar Body.
VI. Since then in every of the Imperfect Bodies is found a two fold Matter, Solar and Lunar; the Me∣dicines perfecting all Bodies, will be in number Eight.
VII. So also Argent Vive is perfected into a Lunar and Solar Body; therefore of the Medicine altering or perfecting it, there is a two∣fold difference: so that all the Medicines which we have invented, for the Com∣pleat alteration of every im∣perfect Body, will be in number Ten.
VIII-However, with con∣stant and continued Labor, and great search and inven∣tion, we have been desir∣ous to exclude the Use of these Ten Medicenes, by the Invention and advantage of One Only Medicine: and with our long and very La∣borious search, by certain Experience, we have found One Medicine, by which the hard was softned; the soft
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Body hardned; the fugi∣tive fixed, and the Soul il∣lustrated with Splendor or Brightness ineffable, and beyond Nature.
IX. Notwithstanding, it is here expedient, that we should particularly speak of all these Medicines with their Causes, and the evi∣dent experiences of their probations. We will first then declare the series of the Ten Medicines, fitted to all the Bodies, then to Ar∣gent Vive, and lastly pro∣ceed to the Medicine of the Magistery, perfecting all Bodies; yet with the pre∣paration imperfect Bodies need.
X. And least we should be carped at by the Envi∣ous, as Writing an insuffi∣cient Treatise of Art, We here first of all present the preparation of all the imper∣fect Bodies, assigning the Causes of the necessity thereof, by which (in Our artifice) they are made apt to receive the Medicine of Perfection, in every degree of Whiteness and Redness, and to be perfected by the same: and after these a Narration of all the Medi∣cines before mentioned, themselves. The Prepara∣tions of Saturn, Jupiter, Mars, Venus, and Argent Vive here mentioned. See Chap. 42. Sect. 14. ad 20. Chap. 43. Sect. 11. Chap. 44. Sect, 12, 13, 14. Chap. 45. Sect. 12, 13. Chap. 48. Sect. 33. The preparation of the Medicines, see Chap. 44. Sect. 15, 16, 17. Chap. 45. Sect- 18. ad 23. Chap. 46. Scte. 6. Chap. 48. Sect. 33. &c.
XI. From what has been said, 'tis evident, that what Nature left Superfluous or deficient in every of those Bodies that are imperfect, has been in part declared: and since it happens that the mutable Bodies of Im∣perfection, are of a twofold kind, viz, soft and Ignible, as Saturn and Jupiter: and hard and not fusible with Ignition, as Mars and Ve∣nus, the first indeed not fu∣sible, but the other fusible with Ignition; Nature has taught us, That according
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to the diversity of Essences in the Radix of their Na∣ture, divers Preparations, according to their Wants, must be administred to them.
XII. There are two Bo∣dies of Imperfection of one kind, viz. Lead, which is Black, or Saturn; and Tin, which is White, or Jupiter; which from the innate Root of their nature, are divers each from other, in the pro∣fundity of their hidden parts, as well as in those which are outward.
XIII. For Saturn is clou∣dy, livid, ponderous, black, without stridor or crashing, totally mute: But Jupiter is white, a little livid, crash∣ing much, a little sound∣ing, and something bright; Of the Differences of which we have already spoken in their particular Chapters a∣foregoing.
XIV. From which Cau∣ses of Difference, accord∣ing to more and less, you must collect the order of the Preparations; wherein we have shewed, first, The Preparation of Bodies; af∣terwards of Argent Vive co∣agulable. Now in the pre∣paration of Bodies, nothing of Superfluity is to be remo∣ved from their profound, or inward Parts, but rather from their manifest or out∣ward.
CHAP. LIX. Of the Medicine, Tincture, Elixir, or Stone of the Philosophers in General.
1. The five different Properties constituting this Medicine.
I. UNless every thing superfluous be ta∣ken away, either by Medi∣cine or preparation from imperfect Bodies, viz. Eve∣ry superfluous Sulphureity, and every unclean Earthi∣ness,
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they cannot be puri∣fied, so, as that in Fusion they be not separated from the Commixtion after prolection of the Medicine al∣tering them: when you have formed this you have found one of the five dif∣ferences of perfection.
II. Also, if the Medicine do not illustrate, and alter and alter into a White or Citrine Color (according to what your intention is) in∣ducing a splendent bright∣ness, and admirable Luci∣dity; Bodies diminished from perfection are not perfected to the utmost.
III. So also, if it abides not Lunar or Solar Fusion, it is not changed into per∣fection; because it abides not in the Tryal; but is al∣together separated, and re∣ceeds from the Commixti∣on; which you may more amply determine by the Cineritium, of which we shall speak hereafter.
IV. If likewise the Medi∣cine be not perpetuated with 〈◊〉 firm alteration, so that the Impression of Tincture, and Finity is not permanent but vanishes in the Fire upon probation.
V. If it attains not to the weight of Perfection, [hav∣ing the true ponderosity of Lu∣na and Sol,] it is not firmly changed to a perfect com∣pleatment of Nature: for this weight is one of the signs of perfection. Seeing there∣fore these differences of perfection are five, there is a necessity that our Medi∣cine should exhibit these Differences in Projection. Also it is evident from hence, That this Medicine must be prepared from Things ha∣ving Affinity to Bodies, rea∣dily altering, and amicably adhering to them in their profundity: But searching through Universal Nature, we have found nothing which can do all this so well as Argent Vive prepa∣red, according to our Di∣rections, of which the true Medicine is made to the highest Perfection.
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2. The Preparations of the Medicine, that it may give the aforesaid different Pro∣perties.
VI. Now since it changes not, without the alteration of its Nature, therefore it ought necessarily to be pre∣pared, that it may be mix∣ed even in the profundity of Bodies, viz. That its sub∣stance may be made such, that it may be mixed even in the profundity of the Bo∣dy alterable, without sepa∣ration for ever.
VII. But this cannot be done, without it be very much subtilized with cer∣tain and determinate subli∣mations, as we have taught in Chap. 48. Sect. 3, 4, 5, 6, 7. aforegoing: Likewise its Impression cannot be per∣manent, unless it be fixed, nor can it illustrate, unless its most splendid substance be extracted from it accord∣ing to Art, with a fit fire.
VIII. Nor can this Me∣dicine have perfect Fusion unless great Caution be used in its fixation, that it may soften hard Bodies, and har∣den the soft. And it can only do that, when a suffi∣ciency of its humidity is preserved, proportionate to the necessity of the 〈◊〉 desired.
IX. Whence it is evi∣dent, that it should have such a Preparation, as may make it a most fulgent and purely clean substance, and fixed also; but these things must be done with such great Caution, (in respect to the regulation of the fire, and way of fixing) that in removing its Humidity, so much may be still left, for compleat and perfect Fu∣fion.
X. If by this Medicine, you would soften Bodies hard of Fusion; in the be∣ginning of its Preparation, a gentle sire must be adhi∣bited: For a soft fire is Conservative of Humidity, and Perfective of Fusion.
XI. There is also many other Considerations of the Weight, with their Causes
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and Order. The Cause of great weight, is, the subtiltv of the substance of Bodies, and uniformity in their Es∣sence: By which the parts of them may be so conden∣sed, that nothing can come between. And the Density of Parts, is the encrease of weight, and the Perfection thereof.
3. The Six Properties of things from which the Medicine is extracted.
XII. First, They have in themselves an Earth most subtil and incombustible, altogether fixed with its own proper Radical Hu∣midity, and apt for fix∣ing.
XIII. Secondly, They have an airy and fiery Hu∣midity, so uniformly con∣joyned to that Earth, that if one be Volatile, so is the residue: And this same Hu∣midity abides the fire be∣yond all Humidities, even to the compleat terminati∣on of its own Inspissation, without Evaporation, inse parable from the Earth an∣nexed to it, with a compleat permanency.
XIV. Thirdly, The Di∣sposition of their Natural Humidity is such, that by help of its own Oleaginity in all differences of its Pro∣perties, it contemperates the Earth annexed to it, with such an Unctuosity, and with such a Homogene and equal Union, and bond of inseparable Conjunction, that after the degree of fi∣nal Preparation, it gives a good Fusion.
XV. Fourthly, The Olea∣ginous Property, is of so great purity of Essence, and so artificially cleansed from all Combustible matter, that it burns not any Bodies with which it is conjoyned through their least parts, but preserves them from Combustion. Hermes. Chap. 12. Sect. 5. aforegoing.
XVI. Fifthly, It has a Tincture in it self so clear and splendid, White, or Red, clean and incombusti∣ble, stable and fixed, that the fire cannot prevail a∣gainst
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it to change it: Nor can Sulphurous, Adustive, or Sharp, Corroding Bo∣dies, Corrupt and Defile the same.
XVII. Sixthly, The whole Compositum, incerated with its final Compleatment, is of so great Subtilty and Te∣nuity of Matter, that after the end of its Decoction, it remains in Projection of most thin Fusion like water, andis is of profound Penetra∣tion, to the greatest perfe∣ction of the Body to be Transmuted, how Fixed so∣ever it be; adhering there∣to with an inseparable Uni∣ty or Conjunction, against the force of the strongest Fire; and in that very hour, by virtue of its own Spiri∣tuality, reducing Bodies to Volatility.
4. The Seven Properties of the Medicine it self.
XVIII. First, Oleaginity, Giving in Projection Uni∣versal Fusion, and Diffusion of the Matter: For the first thing after Projection of the Tincture, is the sud∣den and due Diffusion of the Medicine it self, which is perfected and rendered Viscous, with a Mineral Oleaginity.
XIX. Secondly, Tenuity of Matter, or the Spiritual sub∣stance thereof, flowing ve∣ry thin in its Fusion, like Water, Penetrating to the Profundity of the Body to be Transmuted, for that im∣mediately after Fusion, the Ingression thereof is neces∣sary.
XX. Thirdly, Affinity, or Vicinity, between the Elixir or Tincture, and the Body to be Transmuted, giving adherency in Obviation and Retention of its like; be∣cause immediately after In∣gress of the Medicine, Ad∣herency is convenient and necessary.
XXI. Fourthly, Radical Humidity, Fiery, Congeal∣ing, and Consolidating the Parts retained, with adhe∣rence, to what is Homogene to it, and the union of all its said Homogene parts, inseparably for ever: Be∣cause
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after Adherency, Con∣solidation of the parts by a Radical and Viscous Humi∣dity is necessary.
XXII. Fifthly, Purity and Clearness, giving a manifest Splendor in the Fire, but not burning: for after con∣solidation of the purified parts, it is left to the actual Fire to burn up or consume all extraneous Superfluities not consolidated: where∣fore purification is necessa∣ry.
XXIII. Sixthly, A Fixing Earth, temperate, thin, subtil, fixed, and incom∣bustible, giving permanen∣cy of Fixation, in the solu∣tion of the Body adherring to it, standing and perse∣vering against the force of the strongest Fire: for im∣mediately after Purification, fixation necessarily follows of course.
XXIV. Seventhly, Tinct∣ure White or Red, giving a splendid or perfect Color White, or intenfly Citrine, viz. the Lunification or Soli∣fication of the Bodies to be transmuted; for that after fixation a pure Tincture or Color tinging another Ba∣dy; Or a Tinsture, tinging the Matter to be transmu∣ted into true Silver or Gold, is absolutely necessary.
CHAP. LX. Of the three Orders of the Medicine.
I. Of Medicines of the first Order.
I. SUbtilty of the mat∣ter is necessarily re∣quired, as well in the pre∣paration of Bodies, as in the perfecting of the Me∣dicine; because of how much the greater weight, Bodies to be transmuted are, so much greater is the per∣fection they are brought to by Art; for which reason we
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shall here declare the diffe∣rences of all Medicines, which is three fold, accor∣ding to three Orders.
II. A Medicine of the first Order is every prepa∣ration of Minerals, which projected upon the imper∣fect Bodies, impresses upon them an Alteration, but induces not a sufficient Compleatment; yet the altered Body is thereby changed and Corrupted, with the total evanishing of the Medicine, and all its Impressions.
III. Of this kind is eve∣ry Sublimation dealbative of Mars or Venus which re∣ceives not Fixation: and of this kind, is every addita∣ment of the Color of Sol and Luna, or of Venus com∣mixed, and Zyniar, and the like, set in a Fornace of Cementation.
IV. This Order changes with a mutation not dura∣ble, by diminishing it self by Exhalation or Evapora∣tion. And of this kind are these described, Chap. 44. Sect. 15, 16, 17. Chap. 45. Sect. 18, 19, 20, 21, 12, 23. and Chap. 46. Sect. 6, 7, 8, 9. aforegoing. And the Work of this first Order is called the lesser Work.
2. Of Medicines of the second Order.
V. A Medicine of the se∣cond Order, I call every preparation, which being projected upon Bodies di∣minished from perfection, alters them to some certain degrees of perfection, whol∣ly leaving other degrees of Corruption, as is the Cal∣cination of Bodies, by which all that is fugitive is burnt away and Consumed.
VI. And of this Order are the Medicines Tinging Luna perpetually yellow, or perpetually dealbating Venus, leaving other diffe∣rences of Corruption in them.
VII. Now seeing the Medicine of Bodies to be cleansed is one; but of Ar∣gent Vive perfectly Coagu∣lable another, we will first
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of all declare the Medicines for Bodies: and then after∣wards the Medicine of the same Argent Vive, coagu∣lable into a true Solifick and Lunifick Body.
VIII. A Medicine of the second Order is that which does indeed perfect imper∣fect Bodies, but with one only difference of perfecti∣on. But seeing there are many causes of Corruption in every of the imperfect Bodies, as in Saturn a Vola∣tile Sulphureity, fugitive Argent Vive (by both which Corruption must necessari∣ly be induced,) and its Ter restreity: therefore Medi∣cines of this second Order, are such as can only remove one of them, or covering it, adorn the same, leav∣ing behind it, all the other causes of Imperfection.
IX. Since then in Bo∣dies, there is somewhat impermutable, which is in∣nate to them in their Radix, and which cannot be taken away by a Medicine of this Order: that Medicine, which totally removes that, from the mixtion, must be a Medicine of the third and Greater Order.
X. And because we find the Superfluities of things Volatile, to be removed by way of Calcination; and the Earthiness, not in∣nate, abolished by repeated Reductions; therefore there was a necessity of inventing of a Medicine of this se∣cond Order, which might indeed palliate the innate, soften the hard, and har∣den the soft Bodies, accor∣ding to the perfection of their Natures, and not So∣phistically; but perfectly constitute a true Lunifick, or Solifick, of imperfect Bodies.
XI. Since then it is mani∣fest, that in Bodies only Soft the hastiness of Melting cannot be taken away, by the Artifices of this Work; nor the innate impurity in the Radix of their princi∣ples be removed; the In∣vention of this Medicine was necessary, which in projection might Inspissate their Tenuity, and Inspis∣sating
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harden them, to a sufficiency of Ignition with their Melting.
XII. So also in hard Bo∣dies, attenuating their Spis∣situde, to deduce them to a sufficient Velocity, Lique∣faction or Melting, with their own property of Ig∣nition; and palliating them, to adorn the Clow∣diness of Bodies of either kind, transmuting the one into White, the other into Red most perfect.
XIII, This Medicine is differenced from a Medi∣cine of the third Order, only by Imperfection of a lesser or meaner preparation. But the Medicine Inspissating the Tenuity of soft Bodies, re∣quires one kind of prepara∣tion with a Consumptive Fire: and that Attenuating the Spissitude of hard Bo∣dies, another, with con∣servation of their Humidi∣ty: of which kind are those in Chap. 43. Sect. 16, 17, 18, 19, 20, 21. and Chap. 44. Sect. 19, 20, 21, 22. aforegoing, which are in a mean or middle Order.
3. Of Medicines of the third Order.
XIV. This is every pre∣paration, which when it is projected upon Bodies, takes away all Corruption and perfects them, with all the differences or signs of per∣fection. But this is one on∣ly, and therefore by reason of it, we are not obliged to the use of the ten Medi∣cines of the second Order.
XV. Of this Order there is a twofold Medicine, viz. Solar and Lunar, yet but one in Essence, and which have but one way in Ope∣rating; and therefore by our Ancestors, whose writ∣ings we have read, it is cal∣led One only Medicine.
XVI. However there is an addition of a Citrine Color, made of the most clean substance of fixed Sul∣phur which constitutes the difference between the one for the white, and the other for the yellow, viz. the Lunar and Solar Medicine, the latter containing that
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Color in it self, but the o∣ther not.
XVII. This is called the third Order, or Order of the Greater Work; and that because greater Care, Prudence, and Industry is required in the Administra∣tion thereof, and the pre∣paration thereof to perfecti on, than in any of the for∣mer; and also for that it needs greater Labor and longer time to compleat it for the highest Purity.
XVIII. Therefore the Medicine of this Order is not diverse in Essence from the Medicines of the second Order, but only in respect of Degrees, as being more subtilized, and exalted to a much higher degree of Purity, Tincture, and Fix∣ity, in the making and preparation thereof, with a long continued course of Labour.
XIX. All which degrees in their proper place are de∣clared with fincerity of Speech, and the way of preparation Exactly, with its Causes, and manifest Verity; as also the many degrees by which it is brought to Perfection:
XX. For the Lunar Me∣dicine needs one way of preparation: but the Solar another, for the perfect preparation of its Tincture, with the Administration of Sulphur Tinging it: of which we have abundantly Spoken Chap. 46. Sect. 11, 12, 13. Chap. 47. Sect. 11, 12, 14. and Chap. 48. Sect. 43, 44. aforegoing.
CHAP. LXI. How Ingression is procured.
I. BEcause it happens that a Medicine will sometimes mix, and some∣time not, therefore we shall
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here declare the way of permixing, i. e. how every thing, or each particular Medicine not entering, may most profoundly acquire Ingress into a Body.
II. The way is by disso∣lution of that which Enters, and by dissolution of that which Enters not, and by commixing both Solutions: for it makes every thing to be Ingressive, of what kind soever it be, and to be cor∣joyned through its least parts.
III. Yet this is com∣pleated by Sublution: And Fusion is also accomplished by the same, in things not otherwise Fusible: where∣by they are more apt to have Ingress, and to trans∣mute.
IV. This is the cause why we Calcine some things, which are not of the nature of these, to wit, that they may be the better dissolved: and they are dissolved, that they may the better receive Impression from them; and from them likewise, by these be prepared and cleansed.
V. Or, We give Ingress to these which are not suf∣fered to enter by reason of their Spissitude, or Thick∣ness, with a manifold Re∣petition of the Sublimation, of Spirits not Inflamable up∣on them, to wit, of Arse∣nick, and Argent Vive not fixed; or with manifold Reiteration of the Solution of that which has not In∣gress.
VI. Yet this is a good Caution concerning things Impermixable, viz. That the Body be dissolved, which you would have to be changed and altered by these: and the things like∣wise Dissolved, which you would have both to enter and to alter.
VII. Nevertheless Solu∣tion cannot be made of all parts, but of some; with which this or that Body, not another, must be imbi∣bed time after time.
VIII. For by this means
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it has Ingress only into this or that, necessarily; but this does not necessarily happen into any other Body.
IX. Every thing then must needs have Ingress by these ways; by the benefit whereof, it depends on the nature of that, to have In∣gress (as we said before) and to Transmute with the Commixtion found out.
X. By this precedent Di∣scourse, is compleated our said number of Ten Medi∣cines, with a sufficient Pro∣duction of them, [in order to the Great Work it self.]
CHAP. LXII. Of the Cineritium.
I. THE Solar and Lu∣nar substance is on ly permanent in the Tryal by the Cineritium: There∣fore searching out the true Differences of the Substan∣ces of these perfect Bodies, and likewise the Causes of the Cineritium, we shall make tryal which of the Imperfect Bodies do more, and which do less endure or abide in the Examen of this Magistery.
II. But we have already sufficiently declared the Se∣cret of these two Bodies in the profundity of their sub∣stance, viz. That their Ra∣dix, or first Principle of being, was a large quantity of Argent Vive, and the pu∣rest substance of it; at first more Subtil, but afterwards Inspissate, till it could admit Fusion with Ignition.
III. Therefore whatsoe∣ver Bodies diminished from Perfection, have more of Earthiness, the less abide or endure in this Examen; but what have less Earthiness, do more endure it.
IV. Because these do in∣deed more adhere, by reason
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of the Subtilty of their Parts, closely Permixing and Uniting them: So like∣wise, Bodies that are of greater Tenuity, or on the contrary, of greater Spissi∣tude, than those which are in Perfection, must neces∣sarily be wholly separated from the Commixtion.
V. For being not of the same Fusion, they are for that cause sake separated: And indeed Bodies which partake of a lesser quantity of Argent Vive, are more easily separated from the said Commixtion.
VI. 'Tis evident then, that seeing Saturn is of much Earthiness, and contains but a small quantity of Ar∣gent Vive, and of an easie Tenuity for Liquefaction, which are mostly opposite to a Cineritious Examen; therefore of all Bodies, by the Artifice of the Cineri∣tum, it least endures in the Commixtion, yea it is se∣parated and vanishes most speedily.
VII. Seeing therefore of all imperfect Bodies, it most gives way and receeds; by that it is more fit for the Examen of our Magistery, and the reason is, because it sooner takes its flight, and sooner draws every of the imperfect Bodies with its self from the mixture.
VIII. Also by reason of this, the greater quantity of the perfect Bodies is pre∣served for the strong Com∣bustion, or mighty devour∣ing force of the Fire of the Examen: and therefore by the tryal of Lead, it is less burnt, and more easily pu∣rified.
IX. And because the sub∣stance of Jupiter, consists more of Argent Vive, and partakes of a lesser quantity of Earthiness, whereby it is of greater purity, and of a more subtil substance; therefore it is more safe in the Mixtion, than Saturn and Venus; because it more adheres in the profundity thereof.
X. And for this cause a larger quantity of the per∣fect
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Body is absumed, be∣fore Jupiter conjoyned can be separated from the Com∣mixion: Venus gives Fu∣sion with Ignition; but be∣cause its Fusion is slower of a perfect Body, there∣fore it is separated from the Commixtion, yet more slowly than Saturn, by rea∣son of the Ignition of its fu∣sible Substance.
XI. But because it con∣tains less of Argent Vive, and has more of Earthiness, and a more thick Substance, therefore it is more easily separated from the Mixtion than Jupiter, because Jupi. ter more adheres in the pro∣fundity than Venus.
XII. Mars has not Fusion, and therefore is not per∣mixed, which is caused for want of Humidity: but if it happens that it is per∣mixed with vehemency of Fire; then because it has not Humidity enough of its own, by imbibing the Hu∣midity of Sol or Luna, it is united thereto in its least parts.
XIII. Therefore, Tho' it has much Earth, and little Argent Vive, and wants Fu∣sion, yet it can by no slight Artifice be separated from them. By this Artifice [i. e. of the Cineritium] you come to the true rectifica∣tion of every Body, if you understand perfectly what we have writ.
XIV. There are two Bo∣dies perfect, abiding this tryal, to wit, Sol and Luna, by reason of their good Composition, which results from their good Mixtion, and the pure Substance of them.
XV. The way of work∣ing this Tryal is thus, Take sifted Ashes or Calx, or Pou∣der der of the Bones of Animals Calcined, or a Commixtion of all, or some of them; moisten with Water, and make the mixture firm and solid with your hands; and in the midst of it, work it into a round flatish lump; make a round and smooth hollowness, and upon the bottom of it strew a small quantity of Glass beaten to Pouder, which lay to dry.
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XVI. When dry, Put your Metal into the Hollowness thereof, which you would try or prove; put Coals of Fire upon it, and then blow with Bellows upon the Surface, till the Metal flows: upon which, being in flux, cast part after part of Lead, and blow with a flame of strong Ignition.
XVII. Whilst you see it a∣gitated with a strong Concus∣ssion, it is not pure; cast wait till all the Lead, be Ex∣haled: when that is gon off, and the Motion yet ceases not, it is not yet pure: cast Lead then again upon it, and blow as before, until the Lead va∣nish. If it do not yet rest, re∣peat the casting in of more Lead, and blowing upon it, till it be still or quiet, and you see it clean and clear in its Su perfices.
XVIII. This done, take a∣way the Coals, scatter the Fire, and put Water upon the Test, for you will find it through∣ly proved: and if while you are blowing this proof, you cast in Glass, the Bodies will be the better and more perfectly purified; because that takes a∣way the Impurities, and sepa∣rates them.
XIX. Or, Instead of Glass, you may cast in Salt, Borax, or a little Alum: This Examen of the Cineriti∣um or Test, may in like man∣ner be made in a Crucible of Earth, if the fire round about it be blowed, and upon the surface also of the Crucible, that the Body to be proved, may the sooner flow, and be perfe∣cted.
CHAP. LXIII. Of Cementation, and its Causes.
I. WE now come to the Examen of Cement: And whereas some Bodies are more, and others
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less burned by the Calcina∣tion of fire, i. e. they which contain a greater quantity of burning Sulphur more, but they which contain less, less: Therefore seeing Sol, has a lesser quantity of Sulphur, than other Metal∣lick Bodies, it is not (in the midst of all Mineral Bodies) burnt by the force of fire.
II. And seeing Luna also, next to Sol, partakes of a less quantity of Sulphur, than the other four Bodies; yet has more Sulphur than Sol; therefore it can less bear the strong Ignition of a violent Fire for a long space of time, than Sol can: And by consequence, less bear things burning by a like nature, but Venus less than it, because it consists of more Sulphur still, and of greater Earthiness than Luna, and so can less bear the violent force of Fire.
III. Jupiter also less than Sol or Luna, because it partakes of greater Sulphu∣reity, and Earthiness, than either of them; yet it is less burnt by violence of Fire than Venus, but more than Sol, or Luna.
IV. Saturn in its Com∣mixtion by nature, holds more of Earthiness and Sul∣phureity, than either of these before named; and there∣fore is more burnt, by Infla∣mation or violence of Fire, and is sooner, and more ea∣sily inflamed; than all the said Bodies; because it has Sulphureity more nearly conjoyned, and more fixed than Jupiter.
V. Mars is not burnt by it self but by Accident; for when it is mixed with Bo∣dies of much humidity, it imbibes that Humidity, by reason of its own want of the same; and therefore being conjoyned, it is nei∣ther inflamed nor burned, if the Bodies with which it is joyned or united, be neither Inflamable nor Combusti∣ble.
VI. But if Combustible Bodies be mixed with it, it necessarily happens (accor∣ding to the nature of the Combustion) that Mars is
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burnt and inflamed. Seeing therefore, that Cement is made of Inflamable things, the necessary cause of its Invention is manifest, viz. that all Combustible things might be burned.
VII. And since there is but one only body incom∣bustible, that alone, or what is prepared according to the nature of it, is kept safe in Cement. But which abide more, and which less, are known with their Causes: Luna abides more, but Mars less, Jupiter yet less, and Venus less than Jupiter, but Saturn least of all.
VIII. The way of Exa∣mination by Cement is thus. You must compound it of Infla mable things, of which kind are all blackening, flying, pe∣netrating things, viz. Vitriol, Sal Armoniack, Verdigrise, Alum, or Plumous Alum, and a very small quantity of Sulphur, with Humane U∣rine, and other like acute, and penetrating things: All which are made into a Paste, with the Urine aforesaid, and spread upon thin plates of that Body, which you intend to ex∣amine by this way of Proba∣tion.
IX. Then the said plates must be laid upon a Grate of Iron, included in an Earthen Vessel; but so as not to touch one another, that the power of the Fire may have free and e∣qual access to them. Thus the whole must be kept in Fire, in a strong Earthen Vessel for the space of 3 days, but with this Caution, That the plates may be kept Red Fire hot, but not melt.
X. After the third day, you will find the Plates cleansed from all impurity, if the Body of them was perfect; if not, they will be wholly corrupted and burnt in the Calcination.
XI. Some expose Plates of Metal to Calcination, without a Composition of Cement, and they are pu∣rified in like manner, if the Body be perfect: If not, they are totally consumed: But in this kind of Examen they must have a longer space of time, (for that
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they are purified by the only force of Fire) than if they were Examined by the help of Cement.
XII. And for that the nature of Luna differs not much from the nature of Sol, therefore of necessity it rests with it in the Tryal by Cement, and there is no separation of Bodies one from another in these two kinds of Tryal, unless that be caused by reason of the Diversity of the Composi∣tion of their substances.
XIII. For from thence results the Diversity of Fu∣sion, and Thickness, or Thinness or Rarity, which are indeed the causes of Se∣paration; for that, by rea∣son of the strong Compo∣sition of some, their sub∣stance is not corrupted by the substance of the Extra∣neous Body, in as much as a mixtion of them, cannot be made through their least parts.
XIV. Therefore in such a commixture, they must necessarily be separated each from other, without the total corruption of their Essences. And the perfect∣ing of imperfect Bodies is discerned, when they are by Ingenuity of preparation found to be of the same Fusion, Ignition, and Soli∣dity.
CHAP. LXIV. The Examen by Ignition.
I. SInce Bodies of greatest Perfection, with de∣terminate Ignition, are found to receive the Fire before fusion of them; therefore we say, if our de∣sign is to find out the com pleat alteration of them, there is a necessity to bring such Bodies to their Fusion.
II. And before these perfect Bodies be Fused, to see them admit Iguition with Inflamation of a pleasing Celestine Color, and this,
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before their Ignition comes to the whiteness of Fire, which by the Eye can in in no wise be discerned.
III. 'Tis evident then, that the perfect Ignition of them is before Fusion, with intense Redness, and not with whiteness, which the Eye cannot behold: for if the prepared Bodies be Mel∣ted, before they are red hot with Fire, they stand not in perfection.
IV. And if they be made Red Fire hot with labor, and great Violence of Fire, their preparation is not true and perfect; and this indeed if it happen in soft Bodies, for that the same is only found in Mars.
V. Because Ignible Bodies do not easily in the way of preparation admit Ignition; nor Fusible Bodies the right Fusion, which we find to be in Bodies perfect according to Nature.
VI. If Bodies prepared, in their Ignition, give not a flame of a pleasing Celestine Color, their preparation is not compleat.
VII. And if any part of the Weight, Color, Beauty, Ignition and the like, be found diminished, by rea∣son of the Differences, or force of the Preparation, you have not rightly pro∣ceeded: therefore you must search again till you find out your Error, and chance to hit upon the right way through the Di∣vine goodness.
CHAP. LXV. The Examen by Fusion or Melting.
I. FUsion with Ignition is the only Argument of Perfection; yet not with every kind of Ignition, but with Ignition in which the Body waxeth not altogether white; and with Ignition in which is not made a dull paleness of Fire, and in which, the body is not sud∣denly
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Melted, or flowes not immediately after Ig∣nition.
II. For when a body flows with the very small force of a weak Fire, either with∣out Ignition, or with a pallid Ignition; the body thus pre∣pared, must needs be still an imperfect body.
III. And if a body after Fusion, be not suffered pre∣sently to coole, and its Ig∣nition be presently turned wholly into blackness, and by reason thereof, looseth its Ignition, before it be∣comes hard, it is not a body brought to perfe∣ction, of what kind so∣ever it be. Now this is from its softness, and is one of the kinds of imperfect bodies.
IV. If the Ignition of a body before Fusion thereof be made with great Labor, and Violence of a strong Fire, and with a Ray of brightness Inestimable, al∣together white and shining, it is not a perfect body, but a body of hardness altered.
V. If also after Fusion thereof, and when taken from the Fire, it be pre∣sently hardned, that it flows not, the fulgent Ignition thereof yet remaining, it is not a body of Lunar or So∣lar perfection, but comes under the nature of the dif∣ferences of Mars.
VI. By what has been said, then, it is evident, that in bodies Fusible, a three∣fold Ignition may be found before Melting of their Sub∣stances, viz. one Pallid; another Red and clear; and a third most white, shining with Rays.
VII. The first of these is an Ignition of soft Bodies; the second of perfect bodies, the third of hard bodies, as is proved by Reason and Experience.
VIII. If you would find out the Degree of all these Ignitions, to compleat all Fusible bodies, you must learn the Compleat sufficiency for the perfection of Fusion; and by considering, recol∣lect
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the difference of all the Signs of the Degree of Fufion; thus may you find it out, otherwise not.
CHAP. LXVI. The Exlmen by Vapors of acute things.
I. PErfect Bodies exposed over the Vapors of a∣cute things, viz. things Sharp, Sowre, and Saline, are apt either little or nothing at all to flower, or to emit a most pleasant Celestine Flos.
II. But Sol or Gold flow∣ers not: yet Sol or Luna not pure, being exposed over the Vapors of the said acute things we find to Flower, and to yield a most delect∣able Celestine Flos: of which, that of Sol is more delight∣ful than that of Luna.
III. We then (from see∣ing this) imitating Nature, do in manner produce a Celestine Color in prepa∣red bodies, which Color is perfected by the goodness of Argent Vive, as we have formerly declared.
IV. Whatever prepared bodies then, being put over the Vapors of acute things, do not produce a plea∣sant Celestine Color, they are not yet brought to the total Perfection of their preparation.
V. There are some bodies, which in the Examen of Sa∣line things, flower in their Superfices, with a dull Red, or dull Citrine Color mixt with Greenness: of this kind is Mars.
VI. Some flower with a dull Greenness, mixt with a Turbid Celestine Color; of this kind is Venus. Some are found to yield a dull White, and of this kind is Saturn: And some a clear White, of which kind is Jupiter.
VII. Hence it is evident that the most perfect Body flowers least, or nothing at all; and if it yields any
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Flos, it is in a long space of time. And indeed among imperfect Bodies, the Gum∣mosity of Jupiter most slow∣ly admits any Flowers; whence by the Examen of this Magistery, we find Ju piter in the work of the grea∣ter Order, more nearly ap∣proximate to perfection.
VIII. And by this Try∣al or probation, it may be known, in what kind of temperament, the propo∣sed Body does consist; if you rightly conceive the Order of these things here declared.
CHAP. LXVII. The Examen by Extinction of Bodies Red Fire-hot.
I. IF the Body heat red Fire hot be extin∣guished in Liquor, and the Lunar yeild not a white Co∣lor, and the Solar a bright Citrine, but is changed into a Foreign Color, the Body is not transmuted into the perfection of a perfect Body.
II. And if in repeating its Ignition and Extinction in the Waters of Salts or A∣lums, by whatsoever kind of preparation, it yeilds, a Scoria, of Affinity to Blackness in its Superfices; Or, if in the Extinction of it in Sulphurs, and from the Extinction with often re∣peated Ignition it vanishes or infects it self with a foul Blackness, or by force of the Hammer breaks into peices, the Work is not perfect.
III. Or, if it with Ce∣mentation of the mixture of Sal-armoniack, Verdigrise, and Urine, or things of like Nature, be exposed to the Fire,, and after the Ig∣nition and Extinction of it (whether Lunar or Solar) it totally looses its proper Co∣lor, or makes a Scoria, it is
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evident, that the Body does remain in imperfection.
IV. And this we farther give you, as one certain ge∣neral Rule, that as well in these present Examens, or Probations, as in the three Examens following; if a∣mong the differences of per∣fection, the altered or chang∣ed Body shall change any thing of its weight or color from those of perfection, (and which it ought not to do) you have erred in your Work, and the alteration or change made, is a thing of no good, or profit, but de∣structive and of disadvan∣tage rather.
V. There remains yet three other ways of Exami∣nation, as appears by Chap. 49. Sect. 7. aforegoing, which should here immediately follow, but that they are treated off in the Chapters, under their several, and respective Titles, viz. The Examen by Admixtion of burning Sulphur, in Chap. 38. Sect. 6, 7, and 8. The Exa∣men by Calcination and Redu∣ction, in Chap. 53. Sect. 32. The Examen by the easie suscep∣tion of Argent Vive, in Chap. 48. Sect. 38. where the matter is explained at large, and to which we re∣fer you.
CHAP. LXVIII. A Recapitulation of the whole Art.
I. HAving now handled the Experiences and Causes of the power of this our Magistery, ac∣cording to the necessity, order and method of our proposed Discourse, it only remains, that we should at once declare the compleat∣ing of this whole Divine Work; and in few words contract the dispersed Ma∣gistery into one Sum, in general heads.
II. We say then, that the Sum of the whole Art, and of the Operations of this whole Work, is no o∣ther, than that the Stone,
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Magistery, Elixir, or Tincture (de∣clared in its Chapters) should be taken, and with diligent Labour and Industry, that Sublimation of the first degree be repeated up∣on it: for by this it will be cleans∣ed from corrupting Impurity.
III. And the perfection of Sub∣limation, is the Subtilization of the Stone by it, until it can be brought to the ultimate purity of 〈◊〉, and lastly be made volatile.
IV. This being done, by the way of Fixation, it must be fixed, until it can dwell and remain in the highest Violence or Force os Fire: and herein consists the measure of the second degree of preparation.
V. The Stone is likewise pre∣pared in the third degree, which consists in the Ultimate compleat∣ing of the work, or perfection of the preparation, which is this: The now fixed Stone, you must make by the way of Sublimation Volatile, and the Volatile fixed.
VI. The fixed you must also dis∣solve, and the dissolved again make Volatile; and the Volatile again make fixed, until it flow and alter or change into Solifick or Lunifick with all the signs of perfection.
VII. From the reiteration of the preparations of this third de∣gree, results the Multiplication of the Virtue and Quantity of the Medicine in goodness and purity to the highest perfection in kind.
VIII. From the diversity then of the Operations reiterated upon the Stone, Elixir, or Tincture, in its degrees, results the variety of the Multiplication of the goodness of the Alteration, and quantity of the Medicine for Transmutation according to their kind.
IX. So that among the Medi∣cines, some transmute into a true Lunifick Body of perfection, and fome into a true Solifick Body of the perfection of the Solar kind.
X. And of these Medicines, some transmute an hundred-fold as much as their own weight is, some two hundred fold, some three hundred fold, some a thou∣sand fold, and some to infinity, so that from hence it may easily be known whether the magistery is brought up to perfection or not.
XI. Now that the Envious may not Calumniate us, we declare, that we have not treated of this our Art with a continued Series of Discourse, but have dispersed it in divers Chapters: and this was done, that evil men might not u∣surp it unworthily: Therefore we have concealed it in its places, where yet we indeed speak openly, and not under an AEnigma, but in a clear and plain Discourse.
XII. Therefore let not the Sons of Doctrine despair, for if they seek it, they may find the same, tho' he who seeks it, following Books on∣ly, will very slowly attain to this most desirable Art. As for us, we have 〈◊〉 it in such a way of speaking as is submissive to the Will of the Most High, Blessed, and Glorious God, writing the same as it chanced to be recollected, or was infused, by the Grace of his Divine Goodness, who gives it to whom he pleases, and withholds it from the Foolish and Unworthy.
Here is the Sum and the end of all GEBER'S Works.
Libri Secundl FINIS.
Clavis Alchymiae: OR, ARTEFIVS LONGAEVUS, NICHOLAS FLAMMEL, ROGER BACHON, AND GEORGE RIPLEY; ALL Translated out of the best Latin Editions into English, for the sakes of the Lovers of Learning; and claused or divided into Chapters and Sections, for the more pleasant Reading, and full Understanding of the Mind of those Authors.
By WILLIAM SALMON, Professor of Physick.
The Third BOOK.
LONDON: Printed for J. Harris, and T. Howkins, 1692.
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ARTEPHII LIBER SECRETUS.
ARTEPHIUS Translated out of the Latin-Copy,
(Printed Anno 1659.) into English BY WILLIAM SALMON, Professor of PHYSICK.
BOOK III.
CHAP. I. The Preface to the Reader.
I. ARtephius noster (be∣nevole Lector) solus inter Philosophos in∣vidiâ caret, ut infra de so pluribus in locis asserit, & 〈◊〉 apertissimis verbis artem omnem explicat, ac ambages & sophismata sapientum quan∣tum ipse potest solvit ac diri∣mit.
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II. Verum ne etiam impiis, ignaris, & malis modum no∣cendi praestaret,
III. Sub artificiosa methe∣do, modò asserens, modò ne∣gans, in repetitionibus suis ve∣ritatem velavit, relinquens judicio Lectoris viam virtu∣tis, veritatis, & veri labo∣ris.
IV. Quam si quis capere possit, gratias immortales soli reddat Deo, si verò videat se in vero tramite non ambulare, 〈◊〉 relegat, quousque ejus mentem penitùs attingere pos∣sit.
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V. Sic fecit doctissimus Joannes Pontanus, qui dicit in Epistola in Theatro Chimi∣co impressâ. Errant, (loqui∣tur de laborantibus in arte,) erraverunt, ac errabunt, eò quod proprium agens non posuerunt Philosophi, ex∣cepto uno, qui Artephius no∣minatur, sed pro se loqui∣tur, & nisi Artephium legis∣sem, & loqui sensissem, nunquam ad operis com∣plementum pervenissem.
VI. Ergo hunc lege, & re∣lege, quousque loqui sentias, fi∣nemque optatum obtinere pos∣sis. Non est quod multa fa∣ciam de Authore nostro, suf∣ficiat illum vixisse per mille annos, gratiâ (inquit) Dei
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& usu hujus mirabilis quintae essentiae: ut etiam testatur Rogerus Bacon in Libro de Mirabilibus Naturae ope∣ribus.
VII. Et etiam doctissinus, Theophrastus Paracelsus in Libro de vita longa, quod tempus mille annorum caeteri Philosophi, neque etiam pater ipse Hermes, potuerunt at∣tingere. Vide ne ergo forsan hic Author virtutes nostri la∣pidis melius caeteris noscat. Tu tamen utut est, fruere illo, laboribusque nostris ad Dei Gloriam & Regni utilitatem. Vale.
I. AMong the number of other Philoso∣phers (Friendly Reader) this our Artephius, without Envy, in many places, with most significant Words (as he affirms of himself) lays open the whole Art of Transmutation, and admirably explicates it, without Fallacy, solving a much as may be, all 〈◊〉 Ambages and Sophisms 〈◊〉 the Antient Wise Men, and Doctors of this Science.
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II. However, that he might not profligate his Art, nor prostitute it to the Abuses of Impious, Igno∣rant, and Evil Men, he has drawn, as it were, a thin Veile before the Illustrious and Dazling Face of Truth, in nothing more pregnant than in the Principles of this Sciences.
III. And by an Artificial Method, both by affirming and denying, with various repetitions of one and the same thing, does, as it were, screen the sublime Verity from the Prophanation of unworthy Men; leaving to the Sons of Art (which can only understandingly read his Lines) the mystery, po∣wer, and true way of wor∣king.
IV. This thing, if any Man shall find out, let him render perpetual Thanks to the only Immortal God: But if he perceives himself to be yet Ignorant, let him re∣view this Work, and read it over, and over again, till he understands the true
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Sense and Meaning, and may be able to compre∣hend the Mystery thereof.
V. By such an unweari∣ed Search did the most Learned John Pontanus at∣tain to the true knowledge, who saith in his Epistle, (Printed in Theatrum Chy∣micum,) They Err, (speak∣ing of the workers in this Art) they have Erred, and they will Err; because none of the Philosophers have in any of their Books explicated, or indigitated the prime or proper Agent, excepting only Arte∣phius. If I had not (saith he) read Artephius, and under∣stood whereof he speaks, I had never attained to the Comple∣ment of the Work, but re∣mained in Ignorance for ever.
VI. Read therefore this Book, Read, and Read it again, till you understand the Sense of his Language, by which only you can ob∣tain your purpose. But to what purpose should we en∣large any farther concern∣ing this most excellent Au∣thor; it is enough to let you understand, that by
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the good pleasure of God, and the use of this wonder∣ful Arcanum, he lived a Thousand Years, as Roger Bacon testifies in Libro de Mirabilibus Naturae Operibus.
VII. And also the most Learned Theophrastus Para∣celsus in Libro de vita longa, (speaking of long Life,) saith, To which term of a Thousand Years, none of the other Philosophers, no nor Hermes himself, the Fa∣ther of them, ever attained, but only Artephius our Au∣thor: See then whether it be not doubtless, that this great Man knew this Stone, and understood the Virtues thereof, better than all o∣thers. In the mean season enjoy it, and this our La∣bour, to the Glory of God, and the profit and good of Mankind. Vale.
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CAP. II. Epistola Johannis Pon∣tani, ex Theatri Chymici excerpta, Vol. 6. Pag. 487.
I. EGO Johannes Ponta∣nus multas perlustra∣vi Regiones, ut certum quid de Lapide Philosophorum ag∣noscerem, & quasi totum mun∣dum ambiens, deceptores fal∣sos inveni, & non Philosophos, semper tamen Studens, & multipliciter dubitans, veri∣tatem inveni.
II. Sed cum materiam agnoscerem, ducenties erravi, antequam veram materiam, operationem, & practicam in∣venissem.
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III. Primò, materiae o∣perationes, & putrefactionis novem mensibus coepi, & nihil inveni: Etiam in Balneo Ma∣riae per tempus aliquod posui & similiter erravi: Enimve∣rò in Calcinationis igne tribus mensibus posui, & malè opera∣tus sum.
IV. Omnia Distillationum & Sublimationum genera, prout dicunt, seu dicere videntur Philosophi, sicut Geber, Ar∣chelaus, & alij ferè omnes tractavi & nihil inveni. De∣nique subjectum totius Artis Alchemiae omnibus modis qui excogitandi sunt, & qui fiunt per fimum, Balneum, Cineres, & alios lgnes multiplicis gene∣ris, qui tamen in Philosopho∣rum Libris inveniuntur perfi∣cere tentavi, sed nihil boni re∣peri.
V. Quapropter annis tri∣bus continuis Philosophorum Libris studui, in solo praeser∣tim Hermete, cujus verba breviora totum comprehen∣dunt Lapidem, licèt obscurè
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loquatur de Superiore & In∣feriore, de Coelo & Terrâ.
VI. Nostrum igitur Instru∣mentum, quod materiam ducit in esse, in primo, secundo, & tertio Opere, non est ignis Bal nei, neque Fimi, neque Cine∣rum, neque aliorum Ignium quos Philosophi in Libris suis posuerunt: Quis igitur Ignis ille est, qui totum perficit Opus à Principio usque in Finem? Certè Philosophi eum celave∣runt, sed ego pietate motus, e∣um vobis unà cum complemen∣to totius Operis declarare vo∣lo.
VII. Lapis ergò Philoso∣phorum unus est, sed multipli citer nominatur, & antequam agnoscas erit tibi difficile. Est enim Aqueus, Aereus, Igneus, Terreus, Phlegmaticus, Cho∣lericus, Sanguineus, & Me∣lancholicus. Est Sulphureus, & est similiter Argentum Vi∣vum, & habet multas super∣fluitates, quae per Deum Vi∣vum convertuntur in veram
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Essentiam, mediante igne no∣stro.
VIII. Et qui aliquid à subjecto separat, putans id ne∣cessarium esse, is profectò in Phi∣losophia nihil novit, quia su∣perfluum, immundum, turpe, foeculentum, & tota denique substantia subjecti perficitur in corpus Spirituale Fixum, mediante Igne nostro. Et hoc sapientes nunquam revelârunt: propterea pauci ad Artem per∣veniunt, putantes aliquid tale superfluum & immundum de∣bere separari.
IX. Nunc oportet elicere proprietates Ignis nostri, & an conveniat nostrae materiae se∣cundùm eum quem dixi mo∣dum; scilicet ut transmutetur, cùm Ignis ille non comburat materiam, nihil de materia separet, non segreget partes pu∣ras ab impuris, (ut dicunt omnes Philosophi.) sed totum subjectum in puritatem con∣vertit; non Sublimat sicut Geber suas Sublimationes fa∣cit, (similiter & Arnoldus,
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& alij de Sublimationibus & Distillationibus loquentes,) in∣que brevi tempore perficit.
X. Mineralis est, aequales est, continuus est, non vapo∣rat nisi nimium excitetur, de Sulphure participat, aliundè sumitur quàm à materia; om∣nia diruit, solvat, & conge∣lat, & est artificialis ad in∣veniendum; est compendium sine sumptu aliquo saltem par∣vo.
XI. Et ille Ignis est cum mediocri ignitione, qui cum remisso Igne totum Opus perfi∣citur, simulque omnes debitas Sublimationes facit. Qui Ge∣brum legerent, & omnes ali∣os Philosophos, si centum mil∣libus annorum viverent, non comprehenderent, quia per so∣lam & profundam cogitatio∣nem Ignis ille reperitur, tunc verò potest in Libris compre∣hendi, & non prius.
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XII. Error igitur istius Artis est, non reperire Ignem qui totam materiam convertit in verum Lapidem Philoso∣phorum. Studeas igitur Igni; quia si ego hunc primo inve nissem, non errassem ducenties in Practica super materiam.
XIII. Propterea non mi∣ror si tot & tanti ad Opus non pervenerunt. Errant, Erra∣verunt, Errabunt, eò quod proprium agens non posuerunt Philosophi, excepto uno, qui Artephius nominatur, sed pro se loquitur. Et nisi Artephi∣um legissem, & loqui senfissem, nunquam ad complementum Oper is pervenissem.
XIV. Practica verò haec est: Sumitur, & diligenter
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quam fieri potest teratur con∣tritione Physicâ, & ad Ignem dimittatur, ignisque proportio sciatur, scilicet, ut tantùm modò excitet materiam, & in brevi tempore Ig nis ille, absque alia manuum appositione, de certo totum Opus complebit, quia putrefaciet, corrumpet, generabit, & perficiet, & tres faciet apparere Colores prin∣cipales, Nigrum, Album, & Rubeum.
XV. Et mediante Igne nostro multiplicabitur Medici∣na, si cum cruda conjungatur Materia, non solùm in quan∣titate, sed etiam in Virtute. Tot is igitur viribus tuum Ig∣nem inquirere scias & ad sco∣pum pervenies, quia totum facit Opus, & est Clavis om∣nium Philosophorum, quam nunquàm revelaverunt. Sed si benè & profundè super prae∣dicta de proprietatibus Ignis cogitaveris, scies, & non ali∣ter.
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XVI. Pietate ergò motus haec scripsi, sed ut satisfaciam, Ignis non Transmutatur cum Materia, quia non est de Ma∣teria, ut supra dixi. Haec igitur dicere Volui, prudentes∣que admonere, ne pecunias suas inutiliter consumant, sed sciant quid inquirere debeant; eo modo ad Artis veritatem per∣venient, & non aliter. Vale.
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CHAP. II. The Epistle of John Pontanus, before∣mentioned in Thea∣trum Chymicum, Vol. 6. Pag. 487.
I. I John Pontanus have travelled through ma∣ny Countries, that I might know the certainty of the Philosophers Stone; and passing through the Uni∣verse, I found many De∣ceivers, but no true Philo∣sophers, which put me upon incessant Studying, and ma∣king many doubts, 'till at length I found out the Truth.
II. When I attained the knowledge of the Matter in general, yet I erred at least two hundred times, before I could attain to know the singular thing it self, with the work and practice there∣of.
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III First, I began with the putrefaction of the Matter, which I continued for nine Months together, and ob∣tained nothing. I then for some certain time proved a Balneum Mariae, but in vain: After that, I used a Fire of Calcination for threemonths space, and still found my self out of the way.
IV. I essayed all sorts of Distillations and Sublimati∣ons, as the Philosophers, Geber, Archelaus, and all the rest of them have prescri∣bed, and yet found nothing: In sum, I attempted to per∣fect the whole work of Al∣chymy by all imaginable and likely means, as by Horse∣dung, Baths, Ashes, and other heats of divers kinds, all which are found in the Philosophers Books, yet without any success.
V. I yet continually for three Years together studi∣ed the Books of Philoso∣phers, and that chiefly in Hermes, (whose concise Words comprehend the sum of the whole Matter, viz.
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the Secret of the Philoso∣phers Stone, by an obscure way of Speaking, of what is Superior, and what is Infe∣rior, to wit, of Heaven and of Earth.)
VI. Therefore our Ope∣ration which brings the Mat¦ter into being, in the first, second, and third Work, is not the heat of a Bath, nor Horse-dung, nor Ashes, nor of the other Fires, which Philosophers excogitate in their Books: Shall I demand then, what it is that perfects the Work, since the Wise∣men have thus concealed it? Truly, being moved with a generous Spirit, I will de∣clare it, with the comple∣ment of the whole Work.
VII. The Lapis Philoso¦phorum therefore is but one, though it has many Names, which before you conceive them, will be very difficult. For it is Watery, Airey, Fiery, Earthy: It is Salt, Sulphur, Mercury, and Phlegm: It is Sulphureous yet is Argent vive; it has many Superfluities, which are turned into the true Es∣sence,
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by the help of our Fire.
VIII. He which separates any thing from the Subject or Matter, thinking it to be necessary, wholly Errs in his Philosophy: That which is superfluous, un∣clean, filthy, feculent, and in a word, the whole sub∣stance of the subject is tran∣smuted or changed into a perfect, fixt, and spiritual Body, by the help of our Fire, which the Wise Men never revealed; and there∣fore it is, that few attain to this Art, as thinking that to be superfluous and impure, which is not.
IX. It behoves us now to enquire after the properties of our Fire, and how it a∣grees with our Matter, ac∣cording to that which I have said, viz. That a Transmu∣tation may be made, though the Fire is not such as to burn the Matter, separating nothing from it, nor divi∣ding the pure parts from the impure, as the Philoso∣phers teach, but transmu∣ting and changing the whole
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Subject iuto Purity: Nor does it sublime after the manner of Geber's Sublima∣tion, nor the Sublimations or Distillations of Arnoldus, or others; but it is perfected in a short time.
X. It is a Matter Mine∣ral, equal, continuous, va∣pours or fumes not, unless too much provoked; par∣takes of Sulphur, and is ta∣ken otherwise than from Matter; it destroys all things, dissolves, congeals, coagu∣lates and calcines, adapted to penetrate, and is a com∣pendium, without any great cost.
XI. And that is the Fire, with a gentle heat, soft or remiss, by which the whole Work is perfected, together with all the proper Subli∣mations. They who read Geber, with all the rest of the Philosophers, though they should survive an hun∣dred thousand Years, yet would they not be able to comprehend it, for that this Fire is found by a profound cogitation only, which be∣ing once apprehended, may
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be gathered out of Books, and not before.
XII. The error therefore in this Work proceeds chiefly from a not knowing, or un∣derstanding of the true Fire, which is one of the moving Principles that Transmutes the whole Matter into the true Philosophers Stone; and therefore diligently find it out: Had I found that first, I had never been two hundred times mistaken in the pursuit of the Matter I so long sought after.
XIII. For which cause sake, I wonder not that so many, and so great Men, have not attained unto the Work: They have erred, they do err, and they will err; because the Philoso∣phers (Artephius only excep∣ted) have concealed the principal or proper Agent. And unless I had read Ar∣tephius, and sensibly under∣stood his Speech, I had ne∣ver arrived to the comple∣ment of the Work.
XIV. Now the practical Part is this: Let the Matter
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be taken and dilligently ground with a Philosophi∣cal Contrition, put it upon the Fire, with such a pro∣portion of heat, that it only excite or stir up the Matter; and in a short time that Fire, without any laying on of hands, will compleat the whole Work, because it pu∣trefies, corrupts, generates, and perfects, and makes the three principal Colours, viz. the Black, White, and Red to appear.
XV. And by the means of this our Fire, the Medi∣cine will be multiplied, (by addition of the crude Mat∣ter,) not only in Quantity, but also in Quality or Vir∣tue: Therefore seek out this Fire with all thy Industry, for having once found it, thou shalt accomplish thy desire, because it performs the whole Work, and is the true Key of all the Philoso∣phers, which they never yet revealed. Consider well of what I have spoken concer∣ning the Properties of this Fire, and thou must know it, otherwise it will be hid from thine Eyes.
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XVI. Being moved with Generosity, I have written these things, but that I might speak plainly, this Fire is not Transmuted with the Matter, because it is nothing of the Matter, as I have be∣fore declared. And these things I thought fit to speak, as a warning to the prudent Sons of Art, that they spend not their Money unprofita∣bly, but may know what they ought to look after, for by this only they may attain to the perfection of this Se∣cret, and by no other means. Farewel.
The Secret Book of Artephius.
CHAP. III. Of the Composition of our Antimonial Vine∣gar, or Secret Water.
I. ANtimonium est de par∣tibus Saturni, & in omnibus modis habet naturam ejus, & Antimonium Saturni∣num convenit Soli, & in eo
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est argentum vivum in qu• non submergitur aliquod me∣tallum nisi aurum; id est, Sol submergitur verè tantum in argento vivo Antimoniali Sa∣turniali.
II. Et sine illo Argento vivo aliquod metallum deal∣bari non potest: Dealbat er∣go latonem, id est aurum, & reducit corpus perfectum in su∣am primam materiam, id est, in sulphur & argentum vi∣vum albi coloris, & plus∣quam speculum splendentis.
III. Dissolvit (inquam) corpus perfectum quod est de sua natura. Nam illa aqua est amicabilis, & metallis pla∣cabilis, dealbans Solem, quia continet argentum vivum al∣bum.
IV. Et ex hoc utrique ma∣ximum elicias secretum, vi∣delicet quod aqua Antimonij Saturnini debet esse Mercuria∣lis & alba, ut dealbet aurum, non urens, sed dissolvens & postea se congelans in formam cremoris albi.
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V. Ideo dicit Philosophus, quod aqua ista facit corpus volatile, propterea quod post∣quam in haec aqua dissolutum fuerit & infrigidatum, ascen∣dit superius in superficie a∣quae.
VI. Recipe (inquit) 〈◊〉 crudum foliatum, vel laminatum, vel calcinatum per Mercurium & ipsum po∣ne in aceto nostro Antimoniali, Saturniali, Mercuriali & sa∣lis armoniaci (ut dicitur) in vase vitreo, lato, & alto qua∣tuor digitorum, vel plus, & dimitte ibi in calore temperato, & videbis brevi tempore ele∣vari quasi liquorem olei de∣super natantem in modum pel∣liculae.
VII. Collige illud cum co∣cleari vel pennâ, intingendo, & sic pluribus vicibus in die collige, donec nihil amplius as∣cendat; & ad ignem facies e∣vaporare aquam, id est, super∣fluam humiditatem aceti, & remanebit tibi quinta essentia
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auri, in modum olei albi incom∣bustibilis.
VIII. In quo oleo Philoso∣phi posuerunt maxima secreta, & hoc oleum habet dulcedi nem maximam, atque valet ad mitigandos dolores vul∣nerum.
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I. ANtimony is a Mine∣ral participating of Saturnine parts, and has in all respects the nature there∣of: This Saturnine Anti∣mony
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agrees with Sol, and contains in it self Argent vi∣ve, in which no Metal is swallowed up, except Gold; and Gold is truly swallowed up by this Antimonial Ar∣gent Vive.
II. Without this Argent Vive no Metal whatsoever can be whitened; it whitens Laton, i. e. Gold; and re∣duceth a perfect Body into its prima Materia, or first Matter, (viz. into Sulphur and Argent Vive,) of a white Colour, and out-shining a Looking-Glass
III. It dissolves (I say) the perfect Body, which is so in its own Nature; for this Water is friendly and agreeable with the Metals, whitening Sol, because it contains in it self white, or pure Argent Vive.
IV. And from both these you may draw a great Ar∣canum, viz. a Water of Sa∣turnine Antimony, mercu∣rial and white; to the end, that it may whiten Sol, not burning, but dissolving, and afterwards congealing to the
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consistence or likeness of white Cream.
V. Therefore, saith the Philosopher, this Water makes the Body to be vola∣tile; because after it has been dissolved in it, and in∣frigidated, it ascends above, and swims upon the surface of the Water.
VI. Take (saith he) crude Leaf-Gold, or calcin'd with Mercury, and put it into our Vinegar, made of Satur∣nine Antimony, Mercurial, and Sal Armoniack, (as is said) in a broad Glass Ves∣sel, and four Inches high, or more; put it into a gen∣tle heat, and in a short time you will see elevated a Liquor, as it were Oyl, swimming a top, much like a Scum.
VII. Gather this with a Spoon, or a Feather, dipping it in; and so doing often∣times a day, till nothing more arise: Evapourate a∣way the Water with a gen∣tle heat, i. e. the superfluous humidity of the Vinegar,
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and there will remain the Quintessence, Potestates, or Powers of Gold, in form of a white Oyl incombusti∣ble.
VIII. In this Oyl the the Philosophers have pla∣ced their greatest Secrets; it is exceeding sweet, and of great virtue for easing the pains of Wounds.
CHAP. IV. Of the Operations of our Antimonial Vine∣gar, or Mineral Water.
I. EST igitur totum secre∣tum istius secreti An∣timonialis, ut per hoc sciamus extrahere argentum viv. de corpore magnesiae non urens, & hoc est Antimonium, & sublimatum Mercuriale.
II. Id est, opportet extra∣here unam aquam vivam, in∣combustibilem, dein illam con∣gelare cum corpore perfecto So∣lis, quod inibi dissolvitur in
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naturam & substantiam al∣bam congelatam ac si esset cre∣mor, & totum deveniat al∣bum.
III. Sed prius Sol iste in sua putrefactione & resolutione in hac aqua, in principio a∣mittet lumen suum, obscura∣bitur & nigrescet, demum ele∣vabit se super aquam, & pau∣latim illi albus supernatabit color in substantiam albam.
IV. Et hoc est, dealbare latonem rubeum; eum subli∣mare Philosophicè, & reducere in suam primam materiam, id est, in sulphur Album, in∣combustibile & in argentum vivum fixum.
V. Et sic humidum termi∣natum, id est, Aurum corpus nostrum, per reiterationem li∣quefactionis in aqua nostra dis∣solutiva, convertitur & redu∣citur in sulphur & argentum vivum fixum.
VI. Et sic corpus perfectum Solis accipit vitam in tali a∣qua,
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vivificatur, inspiratur, crescit, & multiplicatur in sua specie, sicut res caeterae.
VII. Nam in ipsa aqua cor∣pus ex duobus corporibus Solis & Eunae sit, ut 〈◊〉, tumeat, ingrossetur, elevetur, & cres∣cat accipiendo substantiam & naturam animatam & vege∣tabilem.
VIII. Nostra etiam Aqua, ceu acetum supradictum, est acetum montium, id est, Solis & Lunae, & ideo miscetur Soli & Lunae, illis{que} adhae∣ret in perpetuum, ac corpus ab illa accipit tincturam albedi∣nis, & splendet cum ea fulgore inaestimabili.
IX. Qui sciverit igitur con∣vertere corpus in Argentum album medicinale, facile dein∣de poterit convertere per istud Aurum album, omnia metalla imperfecta in opti∣mum Argentum finum.
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X. Et 〈◊〉 Aurum album dicitur a Philosophis Luna al∣ba Philosophorum, Argentum vivum album fixum, aurum Alchimiae, & fumus albus. Ergo sine illo aceto nostro An∣timoniali, Aurum album Al chimiae non 〈◊〉.
XI. Et quia in aceto nostro est duplex substantia Argenti vivi, una, ex Antimonio, al∣tera ex Mercurio sublimato, & ideo dat duplex pondus & substantiam Argenti vivi fixi, & etiam augmentat in eo su∣um nativum colorem, pondus, substantiam, & tincturam.
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I. THE whole, then, of this Antimonial Se∣cret is, That we know how by it to extract or draw forth Argent Vive, out of the Body of Magnesia, not burning, and this is Antimo∣ny, and a Mercurial Sub∣limate.
II. That is, you must ex∣tract a living and incom∣bustible Water, and then congeal, or coagulate it with the perfect body of Sol, i. e.
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fine Gold, without allay; which is done by dissolving it into a nature and white Substance, of the consistency of Cream, and made throughly white.
III. But first this Sol by putrefaction and resolution in this Water, loseth all its light or brightness, and will grow dark and black; after∣wards it will ascend above the Water, and by little and little will swim upon it, in a substance of a white colour.
IV. And this is the white∣ning of Red Laton, to sub∣lime it philosophically, and to reduce it into its first Mat∣ter, viz. into a white in∣combustible Sulphur, and into a fixed Argent Vive.
V. And so the fixed moi∣sture, to wit, Gold, our Bo∣dy, by the reiterating of the Liquifaction or Disso∣lution in this our dissolving Water, is changed and re∣duced into fixed Sulphur, and fixed Argent Vive.
VI. Thus the perfect bo∣dy of Sol, resumeth Life in
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this Water; it is revived, inspired, grows, and is mul∣tiplied in its kind, as all o∣ther things are.
VII. For in this Water, it so happens, that the bo∣dy compounded of two bo∣dies, viz. Sol and Luna, is puffed up, swells, putrefies, is raised up, and does in∣crease by receiving from the Vegetable and animated Nature and Substance.
VIII. Our Water also, or Vinegar aforesaid, is the Vinegar of the Mountains, i. e. of Sol and Luna; and therefore it is mixed with Gold and Silver, and sticks close to them perpetually; and the body receiveth from this Water a white Tincture, and shines with an inestima∣ble brightness.
IX. Who so therefore knows how to convert, or change the body into a me∣dicinal white Gold, may easily by the same white Gold, change all imperfect Metals into the best and finest Silver.
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X. And this white Gold is called by the Philosophers Luna alba Philosophorum, Ar∣gentum vivum album fixum, Aurum Alchymiae, and fumus albus: And therefore with∣out this our Antimonial Vi∣negar, the Aurum album of the Philosophers cannot be made.
XI. And because in our Vinegar, there is a double substance of Argentum vi∣vum, the one from Anti∣mony, the other from Mer∣cury Sublimate; it does give a double weight and sub∣stance of fixed Argent vive, and also augments therein the native colour, weight, substance, and tincture there∣of.
CHAP. V. Of other Operations of our secret Mineral Water, and its Tincture.
I. NOstra igitur Aqua dis∣solutiva portat mag∣nam Tincturam, magnamque fusionem, propterea quod quan∣do
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sentit ignem communem, si in ea est conpus perfectum So∣lis, vel Lunae, subitò illud fudi facit & liquefieri, & con∣perti in suam substantiam albam, ut ipsa est, & addit colorem, pondus & Tincturam corpori.
II. Est etiam solutiva omnium liquabilium, & est Aqua ponderosa, viscosa, prae∣tiosa & honoranda, resolvens omnia corpora cruda in eorum primam Materiam; hoc est, in Terram & pulverem viscosum; id est; in Sulphur & Argen∣tum vivum.
III. Si ergo posueris in illa Aqua quodcunque Metallum, limatum vel attenuatum, & demittas per tempus in calore leni, dissolvetur totum, & ver∣tetur in aquam viscosam, sive Oleum album, ut dictum est.
IV. Et sic mollificat cor∣pus, & praeparat ad fusionem & liquefactionem, imò facit omnia fusibilia, id est, lapides
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& Metalla, & postea illis dat Spiritum & Vitam.
V. Dissolvit ergo omnia solutione mirabili, convertens corpus perfectum in Medici∣nam fusibilem, fundentem, pe∣netrantem, & magis fixam, augens pondus & colorem.
VI. Operare ergo cum ea, & consequeris quod desideras ab ea. Nam est Spiritus & anima Solis & Lunae, Oleum, & Aqua dissolutiva, fons, bal∣neum Mariae, ignis contra naturam, ignis bumidus, ig∣nis secretus, occultus, & in vi∣sibilis.
VII. Atque acetum acerri∣mum, de quo quidam anti∣quus Philosophus dicit, Roga∣vi Dominum, & ostendit mi∣hi 〈◊〉 aquam nitidam, quam cognovi esse purum ace∣tum, alterans, penetrans, & digerens.
VIII. Acetum (inquam) penetrativum, & Instrumen∣tum
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movens ad putrefacien∣dum, resolvendum, & redu∣cendum aurum vel argentum in sui primam materiam.
IX. Et est unicum agens in toto mundo in hac arte quod videlicet potest resolvere & re∣incrudare corpora metallica sub conservatione suae speciei.
X. Est igitur solum medi∣um aptum & naturale, per quod debemus resolvere corpora perfecta Solis & Lunae mira∣bili & solemni solutione sub conservatione suae speciei, & absque ulla destructione, nisi ad novam, nobiliorem, & melio∣rem formam, sive generatio∣nem, scilicet, in lapidem perfe∣ctum philosophorum, quod est secretum & arcanum eorum mi∣rabile.
XI. Est autem aqua illa media quaedam substantia, cla∣ra ut argentum purum, quae debet recipere tincturas Solis & Lunae, ut congeletur & con∣vertatur in terram albam vi∣vam.
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XII. Ista enim aqua eget corporibus perfectis, ut cum il∣lis post dissolutionem congeletur, fixetur, & coaguletur in terram albam.
XIII. Solutio autem eorum est etiam congelatio eorum, Nam unam & eandem habent opera tionem, quia non solvitur unum, quin congeletur & alterum: nec est alia aqua quae possit dis∣solvere corpora, nisi illa quae permanet cum eis, in materia & forma:
XIV. Imo permanens esse non potest, nisi sit ex alterius natura, ut fiant simul unum.
XV. Cum videris igitur a quam coagulare seipsam cum corporibus in ea solutis, ratus esto, scientiam, methodum & operationes tuas esse veras ac philosophicas, teque in arte re∣ctè procedere.
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I OUR dissolving Water therefore carries with it a great Tincture, and a great melting or dissolving;
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because that when it feels the vulgar Fire, if there be in it the pure or fine bodies of Sol or Luna, it immedi∣ately melts them, and con∣verts them into its white Substance, such as it self is, and gives to the Body co∣lour, weight, and tincture.
II. In it also is a power of liquifying or melting all things that can be melted or dissolved; it is a Water ponderous, viscous, precious, and worthy to be esteemed, resolving all crude Bodies into their prima Materia, or first Matter, viz. into Earth and a viscous Pouder; that is, into Sulphur, and Argen∣tum vivum.
III. If therefore you put into this Water, Leaves, Fi∣lings, or Calx of any Metal, and set it in a gentle Heat for a time, the whole will be dissolved, and converted into a viscous Water, or white Oil, as aforesaid.
IV. Thus it mollifies the Body, and prepares it for fusion and liquesaction; yea, it makes all things fusible,
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viz. Stones and Metals, and afterwards gives them Spirit and Life.
V. And it dissolves all things with an admirable so∣lution, transmuting the per∣fect Body into a sufible Me∣dicine, melting, or liquify∣ing, moreover fixing, and augmenting the weight and colour.
VI. Work therefore with it, and you shall obtain from it what you desire, for it is the Spirit and Soul of Sol and Luna; it is the Oyl, the dissolving Water, the Foun∣tain, the Balneum Mariae, the praeternatural Fire, the moist Fire, the secret, hid∣den and invisible Fire.
VII. It is also the most acrid Vinegar, concerning which an ancient Philoso∣pher saith, I bosought the Lord, and He shewed me a pure clear Water, which I knew to be the pure Vi∣negar, altering, penetra∣ting and digesting.
VIII. I say a penetrating Vinegar, and the moving
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Instrument for putrifying, resolving and reducing Gold or Silver into their Prima materia or first matter.
IX. And it is the only agent in the Universe, which in this Art is able to rein∣crudate Metallick Bodies with the conservation of their Species.
X. It is therefore the only apt and natural medium, by which we ought to resolve the perfect Bodies of Sol and Luna, by a wonderful and solemn dissolution, with the conservation of the spe∣cies, and without any de∣struction, unless it be to a new, more noble, and bet∣ter form or generation, viz. into the perfect Philosophers Stone, which is their won∣derful Secret and Arcanum.
XI. Now this Water is a certain middle substance, clear as fine Silver, which ought to receive the Tin∣ctures of Sol and Luna, so as they may be congealed and changed into a white and living Earth.
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XII. For this water needs the perfect bodies, that with them after the dissolution, it may be congealed, fixed, and coagulated into a white Earth.
XIII. But their solution, is also their coagulation, for they have one and the same operation, because one is not dissolved, but the other is congealed: Nor is there any other water which can dissolve the Bodies, but that which abideth with them in the matter and the form.
XIV. It cannot be per∣manent unless it be of the nature of the other Bodies, that they may be made one.
XV. When therefore you see the water coagulate it self with the Bodies that be dissolved therein; be assu∣red that thy knowledge, way of working, and the work it self are true and Philosophick, and that you have done rightly according to art.
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CHAP. VI. Of what Substance Metalls are to consist in order to this work.
I. ERgo natura emendatur in sua consimili natu∣ra; id est; aurum & argen tum, in nostra aqua emendan∣tur, & aqua etiam cum ipsis corporibus; quae etiam dicitur medium animae, sine quo nihil agere possumus in arte ista.
II. Et est ignis vegetabilis, animabilis, & mineralis, con∣servativus spiritus fixi Solis & Lunae, destructor corporum ac victor: quia destruit, diruit, atque mutat corpora & formas metallicas, facitque illas non esse corpora, sed spiritum fixum.
III. Illasque convertit in substantiam humidam, mollem & fluidam, habentem ingres∣sum & virtutem intrandi in alia corpora imperfecta, & mi∣sceri
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cum cis per minima, & illa tingere & perficere.
IV. Quod quidem non pote∣rant, cum essent corpora metal∣lica, sicca, & dura, quae non∣habent ingressum, neque virtu∣tem tingendi & perficiendi im∣perfecta.
V. Benè igitur corpora con∣vertimus in substantiam flui∣dam, quia unaquaeque tinctura plus in millesima parte tingit in liquida substantia & molli, quam in sicca, ut patet de creco.
VI. Ergo transmutatio me∣tallorum imperfectorum, est impossibilis fieri per corpora per∣fecta sicca, nisi prius reducan∣tur in primam materiam mol∣lem & fluidam.
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VII. Ex his oportet, quod reventatur humidum, & reve∣letur absconditum. Et hoc est, reincrudare corpora, id est, de∣coquere & mollire, donec pri∣ventur corporalitate durâ & siccâ:
VIII. Quia siccum non in∣greditur nec tingit, nisi seipsum. Corpus igitur siccum terreum non tingit, nisi tingatur, quia (ut dictum) spissum terreum non ingreditur nec tingit, quia non intrat, ergo non alterat.
IX. Non idcirco tingit au∣rum, donec spiritus ejus occul∣tus extrahatur à ventre ejus per aquam nostram albam, & fiat omnino spiritualis, & albus fumus, albus spiritus, & ani∣ma mirabilis.
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I. THus you see that Na∣ture is to be amend∣ed by its own like Nature; that is, Gold and Silver are to be exalted in our water, as our water also with those Bodies; which water is called the medium of the Soul, without which nothing is to be done in this Art.
II. It is a Vegetable, Mi∣neral, and Animal fire, which conserves the fixed Spirits of Sol and Luna, but destroys and conquers their Bodies: For it destroys, o∣verturns, and changes Bo∣dies and metallick forms, making them to be no Bo∣dies but a fixed Spirit.
III. And it turns them into a humid substance, soft and fluid, which hath in∣gression and power to enter into other imperfect bodies,
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and to mix with them in their smallest parts, and to tinge them and make them perfect.
IV. But this they could not do while they remained in their metallick Forms or Bodies, which were dry and hard, whereby they could have no entrance into other things, so as to tinge & make perfect, what was before imperfect.
V. It is necessary there∣fore to convert the Bodies of Metals into a fluid substance; for that every tincture will tinge a thousand times more in a soft and liquid sub∣stance, than when it is in a dry one, as is plainly appa∣rent in Saffron.
VI. Therefore the trans∣mutation of imperfect Me∣tals, is impossible to be done by perfect Bodies, while they are dry and hard: for which cause sake, they must be brought back into their first matter, which is soft and fluid.
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VII. It appears therefore, that the moisture must be re∣verted, that the hidden trea∣sure may be revealed. And this is called the reincruda∣tion of Bodies, which is the decocting & softning them, till they lose their hard and dry substance or form; be∣cause that which is dry does not enter into, nor tinge any thing besides it self.
VIII. Therefore the dry terrene Body doth not enter into nor tinge, except its own body, nor can it tinge except it be tinged; because (as I said before) a thick drie earthy matter does not pe∣netrate nor tinge, and there∣fore, because it cannot enter or penetrate it can make no alteration in the matter to be altered.
IX. For this reason it is, that Gold coloureth not, until its internal or hidden spirit be drawn forth out of it bowels by this our white water, and that it be made altogether a spiritual sub∣stance, a white Vapour, a white Spirit, and a wonderful Soul.
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CHAP VII. Of the wonderful things done by our Water in altering and changing Bodies.
I. QUare debemus per A∣quam nostram per∣fecta corpora attenuare, alte∣rare, & mollificare, ut deinde misceantur caeteris corporibus imperfectis.
II. Unde si aliud beneficium non haberemus ab illa aqua Antimoniali, nisi quod readit corpora subtilia, mollia, & flu∣ida ad sui naturam, sufficeret nobis.
III. Nam reducit corpora ad primam originem sulphuris & Mercurii, ut ex his postea in brevi tempore, minus quàm in hora diei, faciamus super ter∣ram, quod natura operata est subtus in mineriis terrae in mil∣libus annis, quod est quasi mi∣raculosum.
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IV. Est igitur nostrum finale secretum, per aquam nostram, corpora facere volatilia & spi∣ritualia, & aquam tingentem, habentem ingressum.
V. Facit enim corpora me∣rum esse spiritum; quia ince∣rat corpora dura & sicca & praeparat ad fusionem, id est convertit in aquam permanen∣tem.
VI. Facit ergo ex corporibus oleum pretiosissimum benedi∣ctum, quod est vera tinctura & aqua permanens alba, de natu∣ra, calida & humida, tem∣perata, subtili, & fusibili ut cera; quod penetrat, profundat, tingit & perficit.
VII. Aqua ergo nostra in∣continenti solvit aurum & ar∣gentum, & facit oleum incom∣bustible, quod tunc potest com
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〈◊〉 corporibus 〈◊〉.
VIII. Nam 〈◊〉 nostra convertit corpora in naturam salis fusibilis, qui dicitur Sal Albrot philosophorum, omnium salium melior & nobilior, in regimine fixus non fugiens ig∣nem.
IX. Et ipse quidem est ole∣um de natura calida, subtilis, penetrans, profundans, & in∣grediens, dictus Elixir com∣pletum, & est secretum occul∣tum sapientum Alchimista∣rum.
X. Qui scit ergo hunc salem Solis & Lunae, & ejus genera∣tionem sive praeparationem, & postea ipsum commiscere & a∣micari caeteris corporibus im∣perfectis, scit profectò unum de secretis naturae maximum & viam perfectionis unam.
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I. IT behoves us therefore by this our Water to attenuate, alter, and soften the perfect Bodies, to wit Sol and Luna, that so they may be mixed with other imperfect Bodies.
II. From whence, if we had no other benefit by this our Antimonial water, than that it rendred Bodies more subtil, soft, and fluid, ac∣cording to its own nature, it would be sufficient.
III. But more than that, it brings back Bodies to their first original of Sulphur and Mercury, that of them we may afterwards in a little time (in less than an hours time) do that above ground, which Nature was a thou∣sand years a doing of under ground, in the Mines of the
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Earth, which is a work al∣most miraculous.
IV. And therefore our ultimate, or highest Secret is, by this our water, to make Bodies volatile, spiri∣tual, and a Tincture, or tinging water, which may have ingress or entrance in∣to other Bodies.
V. For it makes Bodies to be meerly Spirit, because it reduces hard and dry Bo∣dies, and prepares them for fusion, melting, or dissol∣ving; that is, it converts them into a permanent or fixed water.
VI. And so it makes of Bodies a most precious and desirable Oyl, which is the true Tincture, and the per∣manent or fixed white wa∣ter, by nature hot and moist, or rather temperate, subtile, fusible as Wax, which does penetrate, sink, tinge, and make perfect the Work.
VII. And this our water immediately dissolves Bo∣dies (as Sol and Luna) and makes them into an incom∣bustible
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Oyl, which then may be mixed with other imperfect Bodies.
VIII. It also converts o∣ther Bodies into the nature of a fusible Salt, which the Philosophers call Sal Alebrot Philosophorum, better and more noble than any other Salt, being in its own nature fixed, and not subject to vanish in fire.
IX. It is an Oyl indeed by nature hot, subtile, pe∣netrating, sinking through and entring into other Bo∣dies: it is called the Perfect or Great Elixir, and the hidden Secret of the wise Searchers of Nature.
X. He therefore that knows this Salt of Sol and Luna, and its generation and preparation, and after∣wards how to commix it, and make it homogene with other imperfect Bodies; he in truth knows one of the greatest Secrets of Nature, and the only way that leads to perfection.
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CHAP. VIII. Of the Affinity of our Water, and other won∣derful things done by it.
I. Haec corpora sic soluta per aquam nostram dicun∣tur argentum vivum, quod non est sine sulphure, nec sulphur sine natura luminarium, quia luminaria sunt principalia me∣dia in forma, per quae natura transit perficiendo & complendo suam generationem.
II. Et istud argentum vi∣vum vocatur sal honoratum & animatum, & praegnans, & ignis, cum non sit nisi ignis; nec ignis, nisi sulphur; nec sul∣phur, nisi argentum vivum, extractum à Sole & Luna per aquam nostram, & reductum in lapidem alti pretii.
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III. Id est, erit materia al∣terata luminarium & mutata de vilitate in nobilitatem.
IV. Nota, quod sulphur il∣lud album, est pater metallo∣rum, ac mater illorum; Mercu∣rius noster, & minera auri, & anima, & fermentum, & vir∣tus mineralis, & corpus vi∣vum, & medicina perfecta, & sulphur, & argentum vivum, nostrum; id est, sulphur de sulphure, & argentum vivum de argento vivo, & Mercurius de Mercurio.
V. Proprietas ergo aquae no∣strae est, quod liquefacit aurum & argentum; & augmentat in eis nativum colorem.
VI. Convertit enim corpora à corporalitate in spiritualita∣tem, & ipsa est quae immittit in corpus fumum album, qui est anima alba, subtilis, calida, multae igneitatis.
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VII. Haec aqua dicitur eti∣am lapis sanguinaris, est etiam virtus spiritualis sanguinis sine quo nil fit, & subjectum omni∣um liquabilium, & liquefacti∣onis, quod multum Soli & Lu∣nae convenit & adhaeret, nec separatur ab eis semper.
VIII. Est ergo affinis Soli & Lunae, sed magis Soli quam Lunae; nota bene.
IX. Dicitur etiam medium conjungendi tincturas Solis & Lunae cum metallis imperfectis, nam aqua illa convertit corpora in veram tincturam ad tingen∣da reliqua imperfecta, & est aqua quae dealbat, ut est alba; quae vivifisat, ut est anima; & ideo citò corpus suum ingre∣ditur, ait Philosophus.
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X. Nam est aqua viva quae venit suam irrigare terram ut germinet, & fructum producat in tempore 〈◊〉, nam ex roratu omnia generantur ex terra na∣scentia:
XI. Terra ergo non germi∣nat absque irrigatione & humi∣ditate, aqua roris Maij ipsa abluit corpora, tanquam plu∣viali penetrat, & dealbat, ac facit corpus novum ex duobus corporibus.
XII. Aqua illa. vitae gu∣bernata cum corpore, ipsum de∣albat, convertens ipsum in suum colorem album.
XIII. Illa namque aqua, fumus albus est, ideo cum illa dealbatur corpus.
XIV. Oportet ergo dealbare corpus, & rumpere libros, & inter illa duo, id est, inter cor∣pus
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& aquam est libido & so∣cietas ut Maris & Foeminae, propter natura similis propin∣quitatem.
XV. Nam Aqua nostra viva secunda, dicitur Azot abluens Latonem, id est, Cor∣pus, compositum ex Sole & Luna per Aquam nostram primam, dicitur etiam Anima corporum solutorum qusrum a∣nimas jam simul ligavimus, ut serviant Sapientibus Phi∣losophis.
XVI. Quantum ergo pre∣tiosa est & magnifica haec A∣qua? Namque absque illa O∣pus non posset perfici. Dicitur etiam vas naturae, uterus, matrix, receptaculum tincturae, terra, & nutrix.
XVII. Et est Fons in quo se lavant Rex, & Regina, & Mater quam oportet ponere & sigillare in ventre sui infantis, qui est Sol qui ab ea processit
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& ipsum parturiit ideo sese mutuo amant & diligunt ut Mater & Filius, & conjun∣guntur simul, quoniam ab u∣na & eadem radice venerunt, & ejusdem substantiae & na∣turae.
XVIII. Et quoniam Aqua ista, est Aqua vitae Vegetabi∣lis, ideo ipsa dat vitam, & facit vegetare, crescere & pul∣lulare ipsum Corpus mortuum, & ipsum resuscitare de morte ad vitam solutione & subli matione.
XIX. Et in tali operatione vertitur Corpus in Spiritum, & Spiritus in Corpus, & tunc facta est amicitia, pax, con∣cordia, & unio contrariorum, id est, Corporis & Spiritus, qui mutant invicem naturas suas quas recipiunt, & sibi communicant per minima.
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XX. Sic quod calidum mi∣scetur frigido, & siccum humi∣do, & durum molli, & hoc modo fit mixtio naturarum contrararum, frigidi scilicet cum calido, & humidi cum sicco, at que admirabilis inter inimi∣cos connexio.
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I. THese Bodies thus dis∣solved by our water are called Argent Vive, which is not without its Sulphur, nor the Sulphur without the fixedness of Sol and Luna; because Gold and Silver are the particular means, or medium in the form through which Nature passes in the perfecting and compleating thereof.
II. And this Argent Vive is called our esteemed and valuable Salt, being anima∣ted and pregnant, and our fire, for that it is nothing but Fire: yet not fire, but Sulphur; and not Sulphur only, but also Quicksilver drawn from Sol and Luna by our water, and 〈◊◊〉 to a Stone of Great price.
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III. That is to say, it is the matter or substance of Sol and Luna, or Silver and Gold, altered from Vileness to Nobility.
IV. Now you must note that this white Sulphur is the Father and Mother of the Metals; it is our Mercury, and the Mineral of Gold; also the Soul, and the fer∣ment; yea, the Mineral Virtue, and the living Body; our Sulphur, and our Quick∣silver; that is, Sulphur of Sulphur; Quicksilver of Quicksilver, and Mercury of Mercury.
V. The Property there∣fore of our Water is, that it melts or dissolves Gold and Silver, and encreases their native Tincture or Color.
VI. For it changes their Bodies from being Corpo∣real, into a Spirituality: and it is this water which turns the Bodies, or corporeal sub∣stance into a white vapour, which is a Soul that is white∣ness it self, subtile, hot, and full of fire.
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VII. This water is also called the tinging or blood∣colour-making stone, being the virtue of the Spiritual Tincture, without which nothing can be done: and it is the subject of all things that may be melted, and of liquefaction it selt, which agrees perfectly, and unites closely with Sol and Luna, from which it can never be separated.
VIII. For it is joyned in affinity to the Gold and Sil∣ver, but more immediately to the Gold than to the Sil∣ver: which you are to take special notice of.
IX. It is also called the medium of conjoyning the Tinctures of Sol and Luna with the inferior or imper∣fect Metals; for it turns the Bodies into the true Tin∣cture, to tinge the said other imperfect Metals: also it is the water which whiteneth, as it is whiteness it self; which quickeneth as it is a Soul; and therefore (as the Philosopher saith) quickly entreth into its Body.
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X. For it is a living wa∣ter which comes to moi∣sten the Earth, that it may spring out, and in its due season bring forth much fruit; for all things spring∣ing from the Earth, are e∣duced through Dew or Moi∣sture.
XI. The Earth therefore springeth not forth without watering and moisture: It is the water proceeding from May Dew, that cleanseth the Body; and like Rain it penetrates them, and makes one new Body of two Bo∣dies.
XII. This Aqua Vitae, or Water of Life, being rightly ordered and disposed with the body, it whitens it, and converts or changes it into its white colour.
XIII. For this water is a white vapour, and there∣fore the Body is whitened with it.
XIV. It behoves you therefore to whiten the Bo∣dy, and open its infoldings:
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for between these two, that is, between the Body and the Water, there is a desire and friendship, like as be∣tween the Male and Fe∣male, because of the pro∣pinquity and likeness of their Natures.
XV. Now this our second and living water is called Azoth, the Water washing the Laten, viz. the Body compounded of Sol and Luna by our first Water: It is also called the Soul of the dissolved Bodies, which Souls we have even now tied together, for the use of the wise Philosopher.
XVI. How precious then, and how great a thing is this Water! For without it the Work could never be done or perfected: It is al∣so called the Vas Naturae, the Belly, the Womb, the Re∣ceptacle of the Tincture, the Earth, the Nurse.
XVII. It is the Royal Fountain in which the King and Queen bathe them∣selves; and the Mother which must be put into, and
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sealed up within the belly of her Infant; and that is Sol himself, who proceeded from her, and whom she brought forth; and there∣fore they have loved one a∣nother as Mother and Son, and are conjoyned together, because they come from one and the same Root, and are of the same Substance and Nature.
XVIII. And because this Water is the Water of the Vegetable Life, it causes the dead Body to vegetate, in∣crease, and spring forth, and to rise from Death to Life, by being dissolved first, and then sublimed.
XIX. And in doing this, the Body is converted into a Spirit, and the Spirit (af∣terwards) into a Body; and then is made the Amity, the Peace, the Concord, and the Union of the Contra∣ries, to wit, between the Body and the Spirit, which reciprocally, or mutually change their Natures which they receive, and communi∣cate one to another through their most minute parts.
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XX. So that that which is hot, is mixed with that which is cold, the dry with the moist, and the hard with the soft; by which means there is a mixture made of contrary Natures, viz. of cold with hot, and moist with dry, even a most ad∣mirable Unity between E∣nemies.
CHAP. IX. Of Sublimation; Or, the separating of the Pure, from the Impure, by this Water.
I. NOstra ergo dissolutio Corporum quae fit in tali prima Aqua, non est, ni∣si mortificatio humidi cum sic∣co, humidum verò coagulatur per siccum.
II. Quia humiditas tan∣tum siccitate continetur, ter∣minatur, ac coagulatur in Cor∣pus sive in terram.
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III. Corpora igitur dura & sicca, ponantur in nostra prima Aqua in vase bene clauso, ubi maneant donec sol∣ventur, & ascendant in al∣tum, quae tunc dici possunt novum Corpus, aurum album Alchimiae, & Lapis albus, & Sulphur album non urens, & Lapis Paradisi, hoc est, con∣vertens Metalla imperfecta in Argentum album finum.
IV. Tunc etiam habemus simul, Corpus, Animam & Spiritum, de quo Spiritu, & Anima dictum est, quod non possunt extrahi à Corporibus perfectis, nisi per conjunctio∣nem nostrae Aquae dissolutivae.
V. Quia certum est, quod res fixa non potest elevari, nisi per conjunctionem rei volati∣lis.
VI. Spiritus igitur medi∣ante Aqua & Anima, ab ip∣sis Corporibus extrahitur &
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redditur Corpus non Corpus, quia statim Spiritus cum Ani∣ma Corporum sursum ascendit in superiori parte, quae est per∣fectio Lapidis, & vocatur sublimatio.
VII. Haec sublimatio, in quit Florentius Cathalanus, fit per res accidas Spirituales, Volatiles, quae sunt de natura Sulphurea & viscosa, quae dissolvunt, & faciunt elevari Corpora in Aeram in Spiri∣tum.
VIII. Et in hac Sublima∣tione pars quaedam dictae A∣quae primae, ascendit cum Cor∣poribus simul se jungendo, as∣cendo, & sublimando in unam mediam substantiam, quae te∣net de natura duorum, scilicet Corporum & Aquae.
IX. Proinde dicitur Cor∣porale & Spirituale Composi∣tum, Corjufle, Cambar, Ethe∣lia, Zandarith, Duenech bo∣nus;
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sed proprie, tantum no∣minatur Aqua permanens, quia non fugit in igne.
X. Perpetuò adhaerens Cor∣poribus commixtis, id est, Soli & Lunae, illisque communicans Tincturam vivam, incom∣bustibilem, ac firmissimam, praecedenti nobilicrum & pretio∣siorem.
XI. Quia potest currere de∣binc haec Tinctura, sicut Ole∣um, omnia perforando & pe∣netrando cum fixione mirabili, quoniam haee Tinctura est Spi ritus, & Spiritus est Anima, & Anima Corpus.
XII. Quia in hac operati∣one Corpus efficitur Spiritus, de natura subtilissima, & pa∣riter Spiritus incorporatur, & fit de natura Corporis cum Corporibus, & sic Lapis noster 〈◊〉 Corpus, Animam, & Spiritum.
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XIII. O Natura, quomodo vertis Corpus in Spiritum! quod non fieret si Spiritus non incorporaretur cum Corpo∣ribus, & Corpora cum Spiritu fierent volatilia, & postea per∣manentia.
XIV. Transivit igitur unus in alterum, & sese invicem conversi sunt per Sapientiam. O Sapientia! quomodo facis Aurum esse volatile, ac fugi∣tivum, etiamsi naturaliter fix∣issimum esset!
XV. Oportet igitur dissol∣vere & liquefacere Corpora ista per Aquam nostram, & illa facere Aquam permanen∣tem, Aquam auream sublima∣tam, relinquendo in fundo grossum, terrestreum & super∣fluum siccum.
XVI. Et in ista Sublima∣tione ignis debet esse lentus, quia si per hanc Sublimationem in Igne lento, Corpora purificata
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non fuerint, & 〈◊〉 ejus partes [nota bene] terrestres seperatae à Mortui immunditia, impedieris quominus ex his pos∣sis perficere Opus.
XVII. Non indiges enim, nisi tenui, & subtili naturâ Corporum dissolutorum quam tibi dabit Aqua nostra silento Igne procedis, separando be∣terogenea ab homogeneis.
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I. OUR Dissolution then of Bodies, which is made such in this first Wa∣ter, is nothing else, but a destroying or overcoming of the moist with the dry, for the moist is coagulated with the dry.
II. For the moisture is contained under, termina∣ted with, and coagulated in the dry Body, to wit, in that which is Earthy.
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III. Let therefore the hard and the dry Bodies be put into our first Water in a Vessel, which close well, and there let them abide till they be dissolved, and as∣cend to the top; then may they be called a new Body, the white Gold made by Art, the white Stone, the white Sulphur, not inflam∣able, the Paradisical Stone, viz. the Stone Transmuting imperfect Metals, into fine white Silver.
IV. Then have we also the Body, Soul, and Spirit altogether; of which Spirit and Soul it is said, That they cannot be extracted from the perfect Bodies, but by the help or conjunction of our dissolving Water.
V. Because it is certain, That the thing fixed cannot be lifted up, or made to as∣cend, but by the conjuncti∣on or help of that which is volatile.
VI. The Spirit therefore by the help of the Water and the Soul, is drawn forth
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from the Bodies themselves, and the Body thereby is made Spiritual; for that at the same instant of time, the Spirit, with the Soul of the Bodies, ascend on high to the superiour part, which is the perfection of the Stone, and is called Sublimation.
VII. This Sublimation, saith Florentius Cathalanus, is made by things Acid, Spi∣ritual, Volatile, and which are in their own nature Sul∣phurous and Viscous, which dissolve Bodies, and make them to ascend, and be changed into Air and Spirit.
VIII. And in this Subli∣mation a certain part of our said first Water ascends with the Bodies, joyning it self with them, ascending and subliming into one neutral or complex Substance, which contains the nature of the two, viz. the nature of the two Bodies, and of the Wa∣ter.
IX. And therefore it is called the Corporeal and Spiritual 〈◊〉, Cor jufle, Cambar, Ethelia, Zan∣darith,
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Dueneck, the Good; but properly it is called the permanent or fixed Water only, because it flies not in the Fire.
X. But it perpetually ad∣heres to the commixed or compounded Bodies, that is, to Sol and Luna, and com∣municates to them the Li∣ving Tincture, incombusti∣ble and most fixed, much more noble and precious than the former which those Bodies had.
XI. Because from hence∣forth this Tincture runs like Oil, running through, and penetrating the Bodies, and giving to them its wonder∣ful Fixity; and this Tincture is the Spirit, and the Spirit is the Soul, and the Soul is the Body.
XII. For in this operation the Body is made a Spirit, of a most subtile nature; and again, the Spirit is cor∣porified and changed into the nature of the Body, with the Bodies, whereby our Stone consists of a Body, a Soul, and a Spirit.
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XIII. O God, how thro' Nature dost thou change a Body into a Spirit! Which could not be done, if the Spirit were not incorpora∣ted with the Bodies, and the Bodies made volatile with the Spirit, and after∣wards permanent or fixed.
XIV. For this Cause sake, they have passed over into one another, and by the Influence of Wisdom are converted the one into the other. O Wisdom! How thou makest the most fix'd Gold to be volatile and fu∣gitive, yea, though by na∣ture it is the most fixed of all things in the World!
XV. It is necessary there fore to dissolve and liquifie these Bodies by our Water, and to make them a perma∣nent or fixed Water, a pure golden Water, leaving in the bottom the gross, earthy, superfluous and dry Matter.
XVI. And in this Subli∣ming, making thin and pure, the Fire ought to be gentle; but if in this Sublimation
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with a soft Fire, the Bodies be not purified, and the grofs or earthy parts there∣of, [note this well,] be not separated from teh impuri∣ties of the Dead, you shall not be able to perfect the Work.
XVII. For thou needest nothing but that thin and subtil part of the dissolved Bodies, which our Water will give thee, if thou pro∣ceedest with a slow or gen∣tle Fire, by separating the things heterogene, from the things homogene.
CHAP. X. Of the Separation of the pure Parts from the Impure.
I. REcipit ergo compositum, mundationem per Ig∣nem nostrum humidum, aissol vendo scilicet & sublimando quod purum & album est, ejectis foecibus ut vomitus qui sponte fit, (inquit Azinabam.)
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II. Nam in tali dissoluti∣one, & sublimatione naturali fit Elementorum deligatio mun dificatio, & separatio puri ab impuro.
III. Ita ut purum & album ascendat sursum, & impurum & terreum fixum remaneat in fundo Aquae & vasis.
IV. Quod est dimittendum & removendum, quoniam nul∣lius est valoris, recipiendo so∣lum mediam substantiam al∣bam, fluentem, & fundentem, & dimittendo terram foeculen∣tam, quae remansit inferius in fundo.
V. Ex parte praecipuè A∣quae, quae est scoria & Terra damnata, quae nihil valet, nec unquam aliquid boni prae∣stare potest, ut illa clara Ma∣teria alba, pura, & nitida; quam solam debemus accipere.
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VI. Et ad hunc Caphare∣um Scopulum saepe numerò na∣vis atque scientia discipulorum Philosophiae, (ut mihi etiam aliquando accidit) impruden∣tissimè colliditur, quia Philoso∣phi saepissimè centrarium as∣serunt.
VII. Nempe, nihil remo∣vendum, praeter humiditatem, id est, nigredinem, quod ta∣men dicunt ac scribunt tan∣tum, ut possint decipere incau∣tos, qui absque Magistro, aut indefatigabili lectura, & ora∣tione ad Deum omnipotentem, aureum hoc vellus avellere cu∣piunt.
VIII. Notate igitur, quod separatio, diviso & sublimatio ista absque dubio est Clavis to∣tius Operis.
IX. Igitur, post putrefacti∣onem & dissolutionem horum Corporum, Corpora nostra se elevant in altum, usque ad su∣perficiem Aquae dissolventis,
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in colorem albedinis, & haec albedo est vita.
X. Nam in illa albedine Anima Antimonialis, & Mer∣curialis, infunditur cum spiri∣tibus Solis & Lunae nutu na∣turae, quae separat subtile ab spisso, & purum ab impuro.
XI. Elevando paulatim partem subtilem Corporis à suis foecibus, donec totum purum separetur & elevetur.
XII. Et in hoc completur nostra sublimatio philosophica & naturalis.
XIII. Et cum haec albe∣dine, infusa est in Corpore A∣nima, id est, virtus minera∣lis, quae subtilior est Igne, cum sit vera quinta essentia, & Vita, quae nasci appetit, & sese spoliare à grossis foecibus terrestribus, quae illi advene∣rant
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ex parte menstrualis, & corruptionis.
XIV. Et in hoc est nostra philosophica sublimatio, non in vulgari iniquo Mercurio, qui nullas habet qualitates similes illisquibus ornatur Mercurius noster extractus à cavernis su∣is vitriolicis, sed redeamus ad sublimationem.
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I. THis Compositum then has its mundification or cleansing, by our moist Fire, which (as Azinabam saith) by dissolving and subliming that which is pure and white, it casts forth or rejects its foecis or filth, like a voluntary Vomit.
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II. For in such a dissolu∣tion and natural Sublima∣tion or lifting up, there is a loosening or untying of the Elements, and a cleansing and separation of the Pure, from the Impure.
III. So that the pure and white substance ascends up∣wards, and the impure and earthy remains fixed in the bottom of the Water and the Vessel.
IV. This must be taken away and removed, because it is of no value, taking on∣ly the middle white sub∣stance, flowing, and mel∣ted or dissolved, rejecting the foeculent Earth, which remains below in the bot∣tom.
V. These Foeces were se∣parated partly by the Water, and are the Dross and Terra damnata, which is of no va∣lue, nor can do any such service as the clear, white, pure and clean Matter, which is wholly and only to be taken and made use of.
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VI. And against this Ca∣pharean Rock, the Ship and Knowledge, or Art of the young Philosopher is often (as it happened also to me sometimes,) dasht together in pieces, or destroyed, be∣cause the Philosophers for the most part speak by the contraries.
VII. That is to say, That nothing must be removed or taken away, except the moisture, which is the blackness; which notwith∣standing they speak and write only to the unwary, who without a Master, in∣defatigable Reading, or humble supplications to God Almighty, would ravish a∣way the Golden Fleece.
VIII. It is therefore to be observed, That this separa∣tion, division, and subli∣mation, is (without doubt) the Key of the whole Work.
IX. After the putrefacti∣on then and dissolution of these Bodies, our Bodies al∣so ascend up to the top, e∣ven to the surface of the
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dissolving Water, in a white∣ness of colour, which white∣ness is Life.
X. And in this whiteness the Antimonial and Mercu∣rial Soul, is by a natural compact infused into, and joyned with the Spirits of Sol and Luna, which sepa∣rate the thin from the thick, and the pure from the im∣pure.
XI. That is, by lifting up by little and little the thin and pure part of the Body, from the Foeces and Impurity, until all the pure parts are separated and as∣cended.
XII. And in this work is our natural and philosophi∣cal Sublimation complea∣ted.
XIII. Now in this white∣ness is the Soul infused into the body, to wit, the mi∣neral virtue, which is more subtil than Fire, being in∣deed the true Quintessence and Life, which desires or hungers to be born again,
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& to put off the defilements and be spoiled of its gross & earthy Foeces, which it has taken from its menstruous Womb, and corrupt place of its original.
XIV. And in this is our Phi∣losophical Sublimation, not in the impure, corrupt, vul∣gar Mercury, which has no properties or qualities like to those, with which our Mercury (drawn from its vitriolick Caverns) is adorned. But let us return to our Sublimation.
CHAP. XI. Of the Soul which is extracted by our Water, and made to ascend.
I. CErtissimum igitur est in arte ista, quod Ani∣ma haec extracta à Corporibus, elevari non potest, nisi per ap∣positionem rei volatilis, quae est sui generis.
II. Per quam Corpora red∣duntur volatilia & spiritualia,
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sese elevando, subtiliando, & sublimando, contra naturam propriam, corpoream, gravem & ponderosam.
III. Et hoc modo fiunt non Corpora, & quinta essentia, de natura Spiritus, quae vocatur Avis Hermetis, & Mercurius extractus à servo rubeo.
IV. Et sic remanent inferi∣us partes terrestres, aut potius grossiores Corporum, quae per∣fectissimè non possunt solvi ullo ingeniorum modo.
V. Et fumus ille albus, album illud aurum, id est, haec quintessentia, dicitur etiam magnesia composita quae conti∣net ut Homo, vel composita est ut Homo, ex Corpore, Anima, & Spiritu.
VI. Corpus ejus est terra Solaris fixa, plusquam subtilis∣sima,
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per vim Aquae nostrae divinae ponderositer elevata.
VII. Anima ejus est Tin∣ctura Solis & Lunae, proce∣dens excommunicatione horum duoruns.
VIII. Spiritus verò, est virtus mineralis amborum & aquae, quae defert animam, five tincturam albam super Corpora, & ex corporibus, si∣cut portatur tinctura tincto∣rum, per aquam supra pan∣num.
IX. Et ille spiritus Mer∣curialis, est vinculum animae Solaris, & corpus Solare, est 〈◊◊〉 continens cum Luna spiritum, & animam.
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X. Spiritus ergo penetrat, corpus figit, anima copulat, tingit & dealbat.
XI. Ex his tribus simul unitis fit lapis noster, id est, ex Sole, Luna & Mercurio.
XII. Cum ergo aqud nostra aurea, extrahitur natura om∣nem superans naturam, ideo∣que nisi corpora per aquam hanc diruantur, imbibantur, teran∣tur, parce & diligenter regan∣tur, donec ab spissitudine ab∣strahantur, & in tenuem spi∣ritum, & impalpabilem ver∣tantur, vacuus est labor.
XIII. Quia nisi corpora vertantur in non corpora, id est, in Mercurium Philosopho∣rum, nondum operis rogula in∣venta est.
XIV. Et illud ideo quoni∣am impossibile est illam tenuis∣simam
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animam omnem in se tincturam habentem à corpori bus extrahere, nisi prius resol∣vantur in aqua nostra.
XV. Solve ergo corpora in aurea aqua, & decoque quous∣que tota egrediatur tinctura per aquam in colorem album sive in oleum album, cumque vide ris illam albedinem super aquam, scias tunc corpora esse lique∣facta.
XVI. Continua ergo decccti onem donec pariant nebulam quam conceperunt tenebrosam, nigram & albam.
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I. IT is most certain there∣fore in this Art, That this Soul extracted from the Bodies, cannot be made to ascend, but by adding to it a volatile Matter, which is of its own kind.
II. By the which the Bo∣dies will be made volatile
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and spiritual, lifting them∣selves up, subtillizing and subliming themselves, con∣trary to their own proper nature, which is corporeal, heavy, and ponderous.
III. And by this means they are unbodied, or made no bodies, to wit, incorpo∣real, and a Quintessence of the nature of a Spirit, which is called Avis Hermetis, and Mercurius Extractus, drawn from a red Subject or Mat∣ter.
IV. And so the terrene or earthy parts remain below, or rather the grosser parts of the Bodies, which can by no Industry or Ingenuity of Man be brought to a perfect dissolution.
V. And this white Vapor, this white Gold, to wit, this Quintessence, is called also the Compound Magnesia, which like Man does con∣tain, or like Man is com∣posed of a Body, Soul, and Spirit.
VI. Now the Body is the fixed solar Earth, exceeding
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the most subtile Matter, which by the help of our divine Water is with diffi∣culty lifted up or separa∣ted.
VII. The Soul is the Tin∣cture of Sol and Luna, pro∣ceeding from the conjun∣ction, or communicating of these two, (to wit, the Bodies of Sol and Luna, and our Water.)
VIII. And the Spirit is the mineral power, or vir∣tue of the Bodies, and of the Water which carries the Soul or white Tincture in or upon the Bodies, and also out of the Bodies; like as the Tinctures or Colours in Dying Cloth are by the Water put upon, and diffu∣sed in and through the whole Cloth.
IX. And this Mercurial Spirit is the Chain or Band of the solar Soul; and the solar Body; is that Body which contains the Spirit & Soul, having the power of fixing in it self, being joyned with Luna.
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X. The Spirit therefore penetrates, the Body fixes, and the Soul joyns together, tinges and whitens.
XI. From these three u∣nited together, is our Stone made; to wit, of Sol, Luna, and Mercury.
XII. Therefore with this our Golden-Water, a natu∣ral Substance is extracted, exceeding all natural Sub∣stances; and so, except the Bodies be broken and de∣stroyed, imbibed, made subtile and fine, thriftily and diligently managed, 'till they are abstracted from, or lose their grossness or solid Substance, and be changed into a thin and subtil Spirit, all our Labour will be in vain.
XIII. And unless the Bo∣dies be made no Bodies, or incorporeal, that is, be con∣verted into the Philosophers Mercury, there is no Rule of Art yet found out to work by.
XIV. The reason is, be∣cause it is impossible to
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draw out of the Bodies all that most thin and subtile Soul, which has in it self the Tincture, except it be first resolved in our Water
XV. Dissolve then the Bodies in this our Golden∣water, and boil them till all the Tincture is brought forth by the Water, in a white Colour, and a white Oil; and when you see this whiteness upon the Water, then know that the Bodies are melted, liquified, or dissolved.
XVI. Continue then this boyling, till the dark, black, and white Cloud is brought forth, which they have con∣ceived.
CHAP. XII. Of Digestion, and how the Spirit is made thereby.
I. PONE ergo corpora perfe∣cta in aqua nostra, in vase Hermeticè sigillato, super
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ignem lenem, & coque continuò donec perfectè resolvantur in oleum pretiosissimum.
II. Coque [inquit Adfar] igne leni sicut per ovorum nu∣tritionem, donec solvantur cor∣pora, & eorum tinctura con∣junctissima [nota] extrahatur.
III. Non autem extrahitur tota simul, sed parum ad pa∣rum egreditur, omni die, omni borâ, donec in longo tempore compleatur hujusmodi solutio, & quod solvitur semper petit superius.
IV. Et in tali dissolutione sit ignis lenis, & continuus, donec in aquam viscosam sol∣vantur impalpabilem, & tota egrediatur tinctura in colore ni∣gredinis primum, quod est sig∣num verae solutionis.
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V. Continua deinde decoctio∣nem quousque fiat aqua perma∣nens alba, quia in suo regens balneo, fiet postea clara & tan∣dem deveniet, sicut argentum vivum vulgare, scandens per aêra super aquam primam.
VI. Ideoque cum videris corpora soluta in aquam visco∣sam, scias tunc corpor is esse con∣versa in vaporem, & te habere animas à corporibus mortuis separatas, & in spirituum or∣dinem sublimatione delatas.
VII. Unde ambo cum parte aquae nostrae, facta sunt spiri∣tus in aêra scandentes, ibique corpus compositum ex mare & foemina, ex Sole & Luna, & ex illa subtillissimanatura mun∣data per sublimationem, accipit vitam, inspiratur à suo hu∣more.
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VIII. Id est, à sua aqua, sicut homo ab aêre, quare mul∣tiplicabitur deinceps ac crescet in sua specie, sicut res omnes caeterae.
IX. In tali ergo elevatione, & sublimatione philosophica, conjunguntur omnes ad invi∣cem, & corpus novum inspira∣tum ab aêre vivit vegetabili∣ter, quod est miraculosum.
X. Quare nisi corpora igne, & aqua attenuentur, quousque ascendant in spiritus, & quous∣que fiant, ut aqua & fumus, vel Mercurius, nihil fit in Arte.
XI. Illis tamen ascendentibus in aêre nascuntur, & in aêre vertuntur, fiuntque vita cum vita, ut numquam possint se∣parari, sicut aqua mixta aquae.
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XII. Ideoque natus in aēre sapienter dicitur, quoniam om∣nino spiritualis efficitur:
XIII. Ipse namque Vultur sine alis volans, supra montem clamitat dicens, Ego sum al∣bus nigri, & rubeus albi, & citrinus rubei filius, vera dicens non mentior.
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I. PUT the refore the perfect Bodies of Metals, to wit, Sol and Lu∣na,
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into our Water in a Vessel, Hermetically sealed, upon a gentle Fire, and di∣gest continually, 'till they are perfectly resolved into a most precious Oyl.
II. Digest (saith Adfar) with a gentle Fire, as it were for the hatching of Chickens, so long, 'till the Bodies are dissolved, and their perfectly conjoyned Tincture (mark this well) is extracted.
III. But it is not extra∣cted all at once, but it is drawn out by little and lit∣tle, day by day, and hour by hour, till after a long time the Solution thereof is compleated, and that which is dissolved, always swims a top.
IV. And while this disso∣lution is in hand, let the Fire be gentle and continu∣al, till the Bodies are dissol∣ved into a viscous and most subtile Water, and the whole Tincture be educed, in co∣lour first black, which is the sign of a true dissoluti∣on.
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V. Then continue the digestion, till it becomes a white fixed Water; for be∣ing digested in Balneo [Ma∣riae] it will afterwards be∣come clear, and in the end become like to common Argent vive, ascending by the Spirit above the first Water.
VI. When therefore you see the Bodies dissolved in the first viscous Water, then know, that they are turned into a Vapour, and that the Soul is separated from the dead Body, and by Subli∣mation, brought into the order of Spirits.
VII. Whence both of them, with a part of our Water, are made Spirits fly∣ing up into the Air; and there the compounded Bo∣dy, made of the Male and the Female, viz. of Sol and Luna, and of that most sub∣tile Nature, cleansed by Sublimation, taketh Life, and is made Spiritual by its own humidity.
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VIII. That is, by its own Water; like as a Man is sustained by the Air; where∣by from thenceforth it is multiplied, and increases in its own kind, as do all other things.
IX. In such an ascension therefore, and philosophical Sublimation, all are joy∣ned one with another, and the new Body subtilized, or made living by the Spirit, miraculously liveth or iprings like a Vegetable.
X. Wherefore, unless the Bodies be attenuated, or made thin, by the Fire and Water, 'till they ascend in a Spirit, and are made, or do become like Water and Vapour, or Mercury, you labour wholly in vain.
XI. But when they arise or ascend, they are born or brought forth in the Air or Spirit, and in the same they are changed, and made Life with Life, so as they can never be separated, but are as Water mixt with Water.
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XII. And therefore it is wisely said, That the Stone is born of the Spirit, because it is altogether Spiritual.
XIII. For the Vulture himself flying without Wings cries upon the top of the Mountain, saying, I am the white, brought forth from the black, and the red, brought forth from the white, the citrine Son of the red; I speak the Truth, and lye not.
CHAP. XIII. Of the beginning of the Work, and a Sum∣mary of what is to be done.
I. SUfficit ergo tibi corpora in vase, & in aqua se∣mel ponere, & diligenter clau∣dere vas, quousque vero sepa∣ratio sit facta.
II. Quae vocatur ab invidis conjunctio, sublimatio, assatio, extractio, putrefactio, ligatio,
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desponsatio, subtiliatio, gene∣ratio, &c.
III. Et totum perficiatur magisterium, Fac igitur sicut ad generationem hominis, & omnis vegetabilis, imponito se∣mel matrici semen, & bene claude.
IV. Vides ergo quomodo plu∣ribus rebus non indiges, & quod opus nostrum magnas non requiret expensas, quoniam unus est lapis, una medicina, unum vas, unum regimen, una di∣spositio ad album. & rubeum successivè faciendum.
V. Et quamvis dicamus in pluribus locis ponito hoc, ponito istud, tamen non intelligimus nos opportere, nisi unam rem accipere, & semel ponere, & claudere vas usque ad operis complementum.
VI. Quia haec tantum po∣nuntur à philosophis invidis, ut decipiant, ut dictum est, incautos. Nunquid enim etiam haec ars est Cabalistica? arca∣nis
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plena? & tu fatue credis nos docere apertè arcana arca∣norum, verbaque accipis secun∣dum sonum verborum?
VII. Scito verè, [nullo mo∣do sum ego invidus ut caeteri] qui verba aliorum philosopho∣rum accipit secundum prolatio∣nem, ac significationem vulga∣rem nominum, jam ille absque filo Ariadnae, in medio amfra∣ctuam Labyrinthi multipliciter errat, pecuniamque suam desti∣navit perditioni.
VIII: Ego vero Artephius postquam adeptus sum veram ac completam sapientiam in li∣bris veridici Hermetis, fui ali∣quando 〈◊〉 caeteri om∣nes.
IX. Sed cum per mille an∣nos, aut circiter [quae jam transierunt super me à nativi∣tate mea, gratia Soli Dei om∣nipotentis,
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& usu hujus mira∣bilis quintae essentiae.]
X. Cum per haec, inquam, longissima tempora, viderem ne∣minem magisterium Hermeti∣cum obtinere posse, propter ob∣scuritatem verborum philoso∣phorum.
XI. Pietate motus ac pro∣bitate boni viri, decrevi in his ultimis temporibus vitae meae, omnia scribere sineere ac vera∣citer, ut nihil ad perficiendum lapidem philosophorum possis de∣siderare.
XII. (Dempto aliquo, quod nemini licet scribere, quia re∣velatur per Deum, aut magi∣strum, & tamen in hoc libro, ille qui non erit durae cervicis, cum pauca experientia faciliter addiscet.)
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XIII. Scripsi ergo in hoc li∣bro nudam veritatem, quia paucis coloribus vestivi, ut om∣nis bonus & sapiens, mala He∣speridum mirabilia feliciter pos sit ex arbore hac philosophica de∣cerpere.
XIV. Quare laudetur Deus altissimus, qui posuit in anima nostra hanc benignitatem, & cum senectute longinquissima dedit nobis veram cordis dile∣ctionem, qua omnes simul ho mines (ut mihi videtur) am∣plector, diligo & verè amo.
XV. Sed ad artem rede∣undum Sanè opus nostrum citò persicitur, nani quod calor So∣lis in 100. annis coquit in mi∣nerij terrae ad generandum unum metallum (ut sepissime vidi) Ignis noster secretus, id est, aqua nostra ignea, sulphu∣rea, quae dicitur Balneum Mariae, operatur brevi tem∣pere.
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I. IT sufficeth thee then to put the Bodies in the Vessel, and into the Wa∣ter once for all, and to close the Vessel well, until a true separation be made.
II. This the Obscure Artist calls Conjunction, Sublima∣tion, Assation, Extraction,
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Putrefaction, Ligation, Des∣ponsation, Subtilization, Generation, &c.
III. Now that the whole Magistery may be perfected, Work, as in the Generation of Man, and of every Ve∣getable; put the Seed once into the Womb, and shut it up well.
IV. Thus you may see, that you need not many things, and that this our work requires no great Charges, for that as there is but one Stone, there is but one Me∣dicine, one Vessel, one or∣der of working, and one successive Disposition to the White and the Red.
V. And altho we say in many places, take this, and take that; yet we under∣stand, that it behoves us to take but one thing, and put it once into the Vessel, until the Work be perfected.
VI. But these things are so set down by the Obscure Philosophers, to deceive the unwary, as we have before spoken; for is not this Ars
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Cabalistica, or a secret and hidden Art? Is it not an Art full of Secrets? And believest thou O Fool that we plainly teach this Secret of Secrets, taking out Words according to their litteral Signification?
VII. Truly, I tell thee, (that as for my Self I am no ways self-seeking or envious as others are; but) he that takes the Words of the other Philosophers, according to their common Signification; he even already (having lost Ariadnes clue of Thread) wanders in the midst of the Labyrinth, multiplies Errors, and casts away his Money for nought.
VIII. And I Artephius, af∣ter I became an Adept, and had attained to the true and compleat Wisdom, by stu∣dying the Books of the most faithful Hermes, the speaker of Truth, was sometimes Ob∣scure also, as the others were.
IX. But when I had for the space of a Thousand Years, or there abouts (which are now passed over
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my Head, since the time I was born to this day, through the alone goodness of God Almighty, by the use of this wonderful Quintessence.)
X. When I say for so very long a time (as a Thousand Years) I found no Man that had found out or obtained this Hermetick Secret, be∣cause of the obscurity of the Philosophers Words.
XI. Being moved with a Generous Mind, and the integrity of a good Man, I have determined in these latter days of my Life, to declare all things truly and sincerely, that you may not want any thing for the per∣fecting of this Stone of the Philosophers.
XII. (Excepting one cer∣tain thing, which is not law∣ful for me to discover to any, because it is either revealed or made known, by God himself, or taught by some Master, which notwith∣standing he that can bend himself to the search of, by the help of little Experience, may easily learn in this Book.)
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XIII. And in this Book I have therefore written the naked Truth, altho clothed or disguised with a few Co∣lours; yet so that every good and wise Man may happily gather those desirable Ap∣ples of the Hesperides from this our Philosophers Tree.
XIV. Wherefore Praises be given to the most high God, who has poured into our Soul of his goodness, and through a good old Age, e∣ven an almost infinite num∣ber of Years, has truly fill'd our Heart with his Love, in which (methinks) I em∣brace, cherish, and truly love all Mankind together.
XV. But to return to our business. Truly our Work is presently performed; for that which the heat of the Sun is an hundred Years in doing of, for the Generation of one Mettal in the bowels of the Earth; our Secret Fire, that is, our Fiery and Sulphurous Water, which is called Bal∣neum Mariae, doth (as I have often seen) in a very short time.
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CHAP XIV. Of the Easiness and Simplicity of this Work, and of Our Philosophick Fire.
I. ET hoc opus non est gra∣vis laboris illi qui scit & intelligit, atque non est ma∣teria illius tam chara (cum parva quantitas sufficiat) quod excusari quis possit ut ab opere manum suspendat.
II. Quia est adeo breve & facile, ut meritò dicatur opus mulierum, & ludus puerorum.
III. Age ergo gnaviter, fili mi, ora Deum, lege assiduè li∣bros, liber enim librum ape∣rit, cogita profundè, fuge res evanescentes in igne, quia non habes intentum tuum in his re bus adustibilibus, sed tantum
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in decoctione aquae tua ex lumi∣naribus extractae.
IV. Nam ex ista aqua color, & pondus adducitur usque ad infinitum, & haec aqua est fu∣mus albus, qui in corporibus perfectis veluti anima defluit, & eorem nigredinem & im∣munditiem ab eis penitus aufert, & corpora in unum consolidat, & eorum aquam multiplicat.
V. Et nihil est quod à cor∣poribus perfectis, id est, a Sole & Luna colorena possit auffere nisi Azoth, id est, nostra aqua quae colorat, & album reddit corpus rubeum secundum regi∣mina sua.
VI. Sed loquamur de igni∣bus. Ignis ergo noster minera∣lis est, aequalis est, continuus est, non vaporat, nisi nimium
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excitetur, de sulphure participat, aliunde sumitur quàm à mate∣ria, omnia diruit, solvit, con∣gelat, & calcinat, & est arti∣ficialis ad inveniendum.
VII. Et compendium sine sumptu etiam saltem parvo, est etiam humidus, vaporosus, di∣gerens, alterans, penetrans, subtilis, aereus, non violentus, incomburens, circundans, con∣tinens, unicus.
VIII. Et est fons, aquae vi∣vae, quae circuit & continet lo∣cum ablutionis Regis & Regi∣nae, in toto opere ignis iste hu∣midus tibi sufficit, in principio, medio, & fine, quia in ipso to∣ta ars consistit.
IX. Et est ignis naturalis, contra naturam, in naturalis, & sine adustione, & pro cor∣rollario est ignis calidus, siccus, humidus, & frigidus, cogitate
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super haec, & facite recte absque natura extranea.
X. Quod si hos ignes non in∣telligitis, audite haec ex abstru∣siori, & occulta antiquorum de ignibus cavilatione, nun∣quam in libris hucusque scripta.
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I. NOW this Operation or Work is a thing of no great Labour to him that knows and understands it; nor is the Matter so dear, (considering how small a quantity does suffice) that it may cause any Man to withdraw his hand from it.
II. It is indeed a Work so short and easie, that it may well be called a Womans Work, and the Play of Chil∣dren.
III. Go to then, my Son, put up thy Supplications to God Almighty; be dilligent in searching the Books of the Learned in this Science; (for one Book openeth another;) think and meditate of these
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things profoundly; and a∣void all things which vanish in, or will not endure the Fire, because from those adu∣stible, perishing or consuming things, you can never attain to the perfect matter, which is only found in the digesting of your Water, extracted from Sol and Luna.
IV. For by this Water Colour and Ponderosity or Weight, are infinitely given to the matter; and this Wa∣ter is a white Vapor, which like a Soul, flows through the perfect Bodies, taking wholly from them their blackness, and impurities, uni∣ting the two bodies in one, and increasing their Water.
V. Nor is there any other thing than Azoth, to wit, this our Water, which can take from the perfect bodies of Sol and Luna, their na∣tural Colour, making the red Body white, according to the Disposition thereof.
VI. Now let us speak of the Fire. Our Fire then is Mineral, equal, continuous; it fumes not, unless it be too
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much stirred up, participates of Sulphur, and is taken from other things than from the Matter; it over-turns all things, dissolves, congeals, and calcines, and is to be found out by Art, or after an Artificial manner.
VII. It is a compendious thing, gotten without cost or charge, or at least with∣out any great purchase; it is humid, vaporous, digestive, altering, penetrating, sub∣tile, spirituous, not violent, incombustible, circumspect∣ive, continent, and one only thing.
VIII. It is also a Fountain of living Water, which cir∣cumvolveth and contains the place in which the King and Queen bathe themselves; through the whole Work this moist Fire is sufficient; in the beginning, middle, and end, because in it, the whole Art does consist.
IX. This is the natural Fire, which is yet against Nature, not natural, and which burns not; and last∣ly, this Fire is hot, cold, dry,
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moist; meditate on these things, and proceed directly, without any thing of a for∣reign Nature.
X. If you understand not these Fires, give ear to what I have yet to say, never as yet written in any book, but drawn from the more ab∣struse and occult Riddles of the Ancients.
CHAP. XV. Of the three kinds of Fires of the Philosophers in particular.
I. TRES proprìe habemus ignes, sine quibus ars non perficitur, & qui absque illis laborat in unum curas sus cipit.
II. Primus est lampadis, & is continuus est, humidus, va∣porosus, aêreus, & artificialis ad inveniendum.
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III. Nam lampas debet esse proportionata ad clausuram, & in hac utendum est magno ju∣dicio, quod non pervenit ad ar∣tificem dura cervicis.
IV. Quia si ignis lampadis non est geometricè & debitè proportionatus, aut per defe∣ctum caloris non videbis signa in tempore designata, atque prae nimia mora, expectatio aufu∣giet tua, aut 〈◊〉 ardore nimio flores auri cemburentur, & laborem tuum iniquè deflebis.
V. Secundus ignis est cine∣rum, in quibus vasrecluditur Hermeticè sigillatum, aut poli∣us est calor ille suavissimus qui ex vapore temperato lampadis, circuit aequaliter vas.
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VI. Hic violentus non eft, nisi nimium excitetur, digerens est, alterans est, ex alio corpore quam à materia sumitur, uni∣cus est, est etiam humidus, & innaturalis, &c.
VII. Tertius est ignis ille naturalis aquae nostrae, quae vocatur etiam contra naturam, quia est aqua, & nihilominus ex auro facit merum spiritum, quod ignis communis facere non potest.
VIII. Hic mineralis est, aequalis est, de sulphure parti∣cipat, omnia diruit, congelat, solvit, ac calcinat, hic est pe∣netrans, subtilis, incomburens & est fons aquae vivae in quo se lavant Rex & Regina, quo indigemus in toto opere, in principio, medio, & fine.
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IX. Aliis vero duobus su∣pradictis, non, sed tantum ali∣quando, &c.
X. Conjunge ergo in legendis libris philosophorum, hos tres ignes, & proculdubio intel∣lectus eorum de ignibus non te latebit.
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I. WE have properly three Fires, with∣out which this our Art can∣not be perfected; and who∣soever works without them, takes a great deal of Labour in vain.
II. The First Fire is that of the Lamp, which is con∣tinuous, humid, vaporous, Spiritous, and found out by Art.
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III. This Lamp-fire ought to be proportioned to the enclosure; wherein you must use great Judgment, which none can attain to, but he that can bend to the search thereof.
IV. For if this Fire of the Lamp be not measured, and duly proportioned or fitted (to the Fornace) it will be, that either for want of heat you will not see the expect∣ed Signs, in their limited times, whereby you will lose your hopes and expe∣ctation by a too long delay: Or else, by reason of too much heat, you will burn the Flores Auri, the Golden Flowers, and so foolishly be∣wail your lost Expence.
V. The Second Fire is Ig∣nis Cinerum, an Ash heat, in which the Vessel herme∣tically sealed is recluded, or buried: Or rather, it is that most sweet and gentle heat, which proceeding from the temperate Vapours of the Lamp, does equally surround your Vessel.
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VI. This Fire is not vio∣lent or forcing, except it be too much excited or stir∣red up; it is a Fire digestive, alterative, and taken from another body than the mat∣ter; being but one only, moist also, and not na∣tural.
VII. The Third Fire, is the natural Fire of our Wa∣ter, which is also called the Fire against nature, because it is Water; and yet never∣theless, it makes a mere Spi∣rit of Gold, which common Fire is not able to do.
VIII. This Fire is Mine∣ral, equal, and participates of Sulphur; it overturns or destroys, congeals, dissolves, and calcines; it is penetra∣ting, subtil, incombustible and not burning, and is the fountain of Living Water, wherein the King and Queen bathe themselves, whose help we stand in need of, through the whole Work, through the beginning, mid∣dle and end.
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IX. But the other Two above-mentioned, we have not always occasion for, but only at some times.
X. In reading therefore the books of Philosophers, conjoin these Three Fires in your Judgment, and with∣out doubt, you will under∣stand whatever they have wrote of them.
CHAP. XVI. Of the Colours of Our Philosophick Tincture, or Stone.
I. QUoad Colores, qui non nigrefacit, dealbare non potest, quia nigredo est al∣bedinis principium, & signum putrefactionis, & alterationis, & quod corpus penetratum & mortificatum jam est.
II. Ergo in hac putrefactione in hac aqua, primò apparet
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nigredo, sicut brodium sagina∣tum piperatum.
III. Secundò terra nigra continuò decoquendo, dealbatur, quia anima horum supernatat ut remor albus, & in hac al∣bedine uniuntur omnes spiritus sic quod denuò aufugere non pos∣sunt.
IV. Et ideo dealbandus est laton, & rumpendi libri ne corda nostra rumpantur, quia haec albedo est lapis perfectus ad album & corpus nobile ne∣cessitate finis, & tinctura al∣bedinis exuberantissimae reflexio∣nis & fulgidi splendoris, quae non recedit à commixto cor∣pore.
V. Nota ergo hic, quod spiritus non figuntur nisi in al∣bo colore, qui ideo nobilior est caeteris, & semper desiderabi∣liter expetenda, cum sit totius
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operis quodammodo complemen tum.
VI. Terra enim nostra pu∣trescit in nigrum, deinde mun∣datur in elevatione, postea desiccata, nigredo recedit, & tunc dealbatur & perit tene∣brosum dominium humidum mulieris, 〈◊〉 etiam fumus albus penetrat in corpus novum, & spiritus constringuntur in siccum.
VII. Atque corrumpens, deformatum, & nigrum ex humido, evanescit, tunc etiam corpus novumresuscitat clarum, album, ac immortale, ac vi∣ctoriam ab omnibus inimicis reportat.
VIII. Et sicut calor agens in humido generat nigredinem primum colorem, sic decoquen∣do semper, calor agens in sicco generat albedinem secun∣dum colorem, & deinde citri∣nitatem
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& rubedinem agens in mero sicco, & satis de colo∣ribus.
IX. Sciendum igitur nobis est, quod res quae habet caput rubeum & album, pedes verò albos & postea rubeos, & oc∣culos antea nigros, haec res tan∣tum est magisterium.
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I. NOW as to the Co∣lours, that which does not make black cannot make white, because black∣ness is the beginning of whiteness, and a sign of Pu∣trefaction and Alteration, and that the body is now penetrated and mortified.
II. From the Putrefaction therefore in this Water, there
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first appears blackness, like unto Broth wherein some bloody thing is boyled.
III. Secondly, The black Earth by a continual digesti∣on is whitened, because the Soul of the Two Bodies swims above upon the Wa∣ter, like white Cream; and in this only whiteness, all the Spirits are so united, that they can never flie one from another.
IV. And therefore the lat∣ten must be whitened, and its leaves unfolded, i. e. its body broken or opened, lest we labour in vain, for this whiteness is the perfect Stone for the white work, and a body enobled in order to that end; even the Tincture of a most exuberant glory, and shining brightness, which never departs from the body it is once joined with.
V. Therefore you must note here, that the Spirits are not fixed, but in the white Colour, which is more noble than the other Co∣lours,
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and is more vehe∣mently to be desired, for that it is as it were the Com∣plement or Perfection of the whole work.
VI. For our Earth putri∣fies and becomes black, then it is putrified in lifting up or Separation; afterwards be∣ing dried, its blackness goes away from it, and then it is whitened, and the feminine dominion of the darkness and humidity perisheth; then also the white Vapor penetrates through the new Body, and the Spirits are bound up or fixed in the dryness.
VII. And that which is corrupting, deformed and black through the moisture, vanishes away; so the new body rises again clear, pure, white, and immortal, ob∣taining the Victory over all its Enemies.
VIII. And as heat work∣ing upon that which is moist, causeth or generates black∣ness, which is the prime or first Colour; so always by decoction, more and more
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heat working upon that which is dry, begets white∣ness, which is the second Colour; and then working upon that which is purely and perfectly dry, it produ∣ceth Citrinity and Redness, Thus much for Colours.
IX. We must know there∣fore, that the thing which has its Head red and white, but its Feet white and after∣wards red; and its Eyes be∣fore hand black, that this thing, I say, is the only matter of our Magistery.
CHAP. XVII. Of the perfect Bodies, their Putrefaction, Cor∣ruption, Digestion, and Tincture.
I. DIssolve ergo Solem & Lunam in aqua no∣stra dissolutiva, quae illis est familiaris & amica, & de eo∣rum natura proxima, illisque est placabilis, & tanquam ma∣trix, mater, origo, principium, & finis vitae.
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II. Et ideo emendantur in hac aqua, quia natura laetatur natura, & natura naturam continet, & vero matrimonio copulantur adinvicem & fiunt una natura, unum corpus no∣vum, resuscitatum immortale.
III. Sic oportet conjungere, consanguineos, cum consangui∣neis, tunc istae naturae sibi ob∣viant, & se prosequuntur adin∣vicem, se putrefaciunt, gene∣rant, & gaudere faciunt, quia natura per naturam regitur proximam & amicam.
IV. Nostra igitur aqua (in∣quit Danthin) est fons pulcher, amoenus, & clarus, praeparatus solummodo pro Rege & Regina quos ipse optimè cognoscit, & hi illum.
V. Nam ipsos ad se attra∣hit
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& illi ad se lavandum in illo fonte remanent duos aut tres dies, id est menses, & hos juvenescere facit, & reddit formosos.
VI. Et quia Sol & Luna sunt ab illa aqua matre, ideo oportet ut iterum ingrediantur uterum matris, ut renascantur denuo, & fiant robustiores, no∣biliores & fortiores.
VII. Id circo nisi hi mortui, conversi fuerint in aquam, ipsi soli manebunt, & sine fructu, si autem mortui fuerint & re∣soluti in nostra aqua, fructum centesimum dabunt, & ex illo loco ex quo videbantur perdi∣disse quod erant, ex illo appare∣bunt quod antea non erant.
VIII. Cum Sole ergo & Lu∣na figatur maximo ingenio,
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spiritus aquae nostrae vivae, quia hi in naturam aquae con∣versi, moriuntur, & mortuis similes videntur, inde postea inspirati vivunt, crescunt, & multiplicantur, sicut res omnes vegetabiles.
IX. Sufficiat ergo tibi ma∣teriam sufficienter disponere ex∣trinsecus, quoniam ipsa suffici∣enter intrinsecus operatur ad sui perfectionem.
X. Habet enim motum sibi inhaerentem secundam veram viam, & verum ordinem me∣liorem quam possit ab homine excogitari.
XI. Ideo tantum praepara, & natura perficiat, quia nisi natura fuerit impedita in con∣trarium, non praeteribit motum suum certum, tam ad concipi∣endum, quam ad parturiendum.
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XII. Cave quocirca tan∣tum [post materiae praepara∣tionem] ne igne nimio balne∣um incendatur; Secundo ne spiritus exhalet, quia laederet laborantem, id est, operationem destrueret, & multas infirmi∣tates induceret, id est, tristi∣tias, ac iras.
XIII. Ex jam dictis patet hoc axioma, nempe cum ex cursu naturae ignorare necessa riò constructionem metallorum, qui ignorat destructionem.
XIV. Oportet ergo conjun∣gere consanguineos, quia natu rae reperiunt suas consimiles naturas, & se putrefaciendo miscentur in simul, atque se mortificant.
XV. Necesse est ideo hanc 〈◊〉 corruptionem & ge∣nerationem,
& quemadmodum sese naturae amplectuntur, & pacificantur in igne lento, quo∣modo natura laetetur natura, & natura naturam retineat, & convertat in naturam al∣bam.
XVI. Quod si vis rubificare, oportet coquere album istud in igne sicco continuo donec rubifi∣cetur ut sanguis, qui nihil erit aliud, quam aqua ignis, & tin∣ctura vera.
XVII. Et sic per ignem sic∣cum continuum emendatur al∣bedo, citrinatur & acquirit ru∣bedinem & colorem verum fixum.
XVIII. Quantò ergo magis coquitur, magis coloratur, & fit tinctura intentioris rubedinis.
XIX. Quare oportet igne sicco, & calcinatione sicca, abs∣que
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humore compositum coquere, donec rubicundissimo vestiatur colore, & tunc erit perfectum Elixir.
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I. DIssolve then Sol and Luna in our dissol∣ving Water, which is fami∣liar and friendly, and the next in nature unto them; and is also sweet and plea∣sant to them, and as it were a Womb, a Mother, an Original, the beginning and the end of their Life.
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II. And that is the very Reason why they are me∣liorated or amended in this Water, because like nature rejoiceth in like nature, and like nature retains like na∣ture, being joined the one to the other, in a true Mar∣riage, by which they are made one Nature, one new Body, raised again from the dead, and immortal.
III. Thus it behoves you to join Consanguinity, or sameness of kind, with same∣ness of kind, by which these natures, will meet and fol∣low one another, purifie themselves, generate, and make one another rejoice; for that like nature, now is disposed by like nature, even that which is nearest, and most friendly to it.
IV. Our Water then (saith Danthin) is the most beauti∣ful, lovely, and clear Foun∣tain, prepared only for the King, and Queen, whom it knows very well, and they it.
V. For it attracts them to
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its self, and they abide there∣in for two or three days (to wit, two or three months) to wash themselves there∣with, whereby they are made young again and beautiful.
VI. And because Sol and Luna have their Original from this Water their Mo∣ther; it is necessary there∣fore that they enter into it again, to wit, into their Mothers Womb, that they may be regenerate or born again, and made more healthy, more noble, and more strong.
VII. If therefore these do not die, and be converted into Water, they remain alone (or as they were) and without Fruit; but if they die, and are resolved in our Water, they bring forth Fruit, an hundred-fold; and from that very place in which they seem'd to perish, from thence shall they ap∣pear to be that which they were not before.
VIII. Let therefore the Spirit of our living Water be
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(with all care and industry) fixed with Sol and Luna; for that they being convert∣ed into the nature of Water become dead, and appear like to the Dead; from whence afterwards, being revived, they encrease and multiply, even as do all sorts of Vegetable Substances.
IX. It suffices then to di∣spose the Matter sufficiently without, because that with∣in, it sufficiently disposes it self for the Perfection of its own work.
X. For it has in it self a certain and inherent moti∣on, according to the true way and Method, and a much better order than it is possible for any Man to in∣vent or think of.
XI. For this Cause it is, that you need only to pre∣pare the matter, Nature her self alone will perfect it; and if she be not hindred by some contrary thing, she will not over-pass her own certain motion, neither in conceiving or generating, nor in bringing forth.
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XII. Wherefore, after the preparation of the mat∣ter, beware only, lest by too much heat or fire, you inflame the Bathe, or make it too hot. Secondly take heed, lest the Spirit should exhale, lest it hurts the Ope∣rator, to wit, lest it destroys the work, and induces many infirmities, as sadness, trou∣ble, vexation, & discontent.
XIII. From these things which have been spoken, this Axiom is manifest, to wit, that he can never know the necessary course of Na∣ture in the making or gene∣rating of Mettals, who is ignorant of the way of de∣stroying them.
XIV. You must therefore join them together that are of one consanguinity or kin∣dred; for like natures do find out and join with their like natures, and by putri∣fying themselves together, are mixed together and mor∣tifie themselves.
XV. It is needful there∣fore to know this Corrupti∣on
and Generation, and how the natures do embrace one another, and are brought to a fixity in a slow or gentle fire; how like nature re∣joiceth with like nature; how they retain one another, and are converted into a white subsistencie.
XVI. This white sub∣stance, if you will make it Red, you must continually decoct it in a dry Fire, till it is rubified, or becomes red as blood, which is then no∣thing but water, fire, and the true tincture.
XVII. And so by a conti∣nual dry fire, the whiteness is changed, removed, perfe∣cted, made citrine, and still digested till it comes to a true red and fixed colour.
XVIII. And consequently by how much more this red is decocted in this gentle heat by so much the more it is heightned in Colour, and made a true Tincture of per∣fect Redness.
XIX. Wherefore with a dry Fire, and a dry Calci∣nation
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(without any moi∣sture) you must decoct this Compositum, till it be inve∣sted with a most perfect red Colour, and then it will be the true and perfect Elixir.
CHAP. XVIII. Of the Multiplication of the Philosophick Tincture.
I. SI postea velis illum mul∣tiplicare, oportet iteratò resolvere illud rubeum in no∣va aqua dissolutiva, & iterato coctione dealbare, & rubificare per gradus ignis, reiterando primum regimen.
II. Solve, gela, reitera, claudendo, aperiendo, & mul∣tiplicando in quantitate & qua∣litate at tumm placitum.
III. Quia per novam cor∣ruptionem & generationem, ite∣rum introducitur novus motus.
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IV. Et sic non possemus adi∣pisci finem, si semper operari vellemus per reiteratienem solu∣tionis, & coagulationis medi∣ante aqua nostra dissolutiva, id est, dissolvendo & congelan∣do, ut dictum est per primum regimem.
V. Et sic ejus virtus aug∣mentatur & multiplicatur in quantitate & qualitate, ita quod si in primo opere receperit centum, in secundo habebis mille, in tertio decem millia.
VI. Et sic prosequendo ve∣niet projectio tua usque ad infi∣nitum, tingendo verè & perfe∣ctè, & fixe, omnem quantam∣cumque quantitatem.
VII. Et sic per rem vilis pretij, additur color virtus & pondus.
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VIII. Ignis ergo noster & Azoth tibi sufficiunt, coque, coque, reitera solve, gela, & sic continua, ad tuum placi tum multiplicando, quantum volueris, & donec medicina tua fiat fusibilis, ut cera & habeat quantitatem, & virtu∣tem optatam.
IX. Est ergo totius operis si∣ve lapidis secundi, not a bene, complementum, ut sumatur corpus perfectum, quod ponas in nostra aqua in domo vitrea benè clausa & obturata cum cemento, 〈◊〉 aer intret, aut hu∣midit as introclusa exeat.
X. In digestione lenis coloris veluti balnei, vel fimi tempe∣ratissima, & cum oper is in∣stantia assiduetur per ignem super ipsum perfectio decoctio∣nis.
XI. Quousque putrescat & resolvatur in nigrum, & po∣stea
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elevetur & sublimetur per aquam, ut mundetur per hoc ab omni nigredine & tenebris & ut dealbetur & subtilietur,
XII. Donec in ultima sub∣limationis puritate deveniat, & ultimo volatile fiat, & al∣bum reddatur intus & extra, quia Vultur in aere sine alis volans clamavit ut possit ire supra montem, id est, super aquam, super quam spiritus albus fertur.
XIII. Tunc continua ignem convenientem, & spiritus ille, id est, subtilis substantia cor∣poris & Mercurii, ascendet super aquam, quae quinta es∣sentia est nive candidior.
XIV. Et in fine continua adhuc, & fortifica ignem, ut totum spirituale penitus ascen∣dat:
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XV. Scitote namque quod illud quod est clarum, purum, & spirituale, ascendit in al∣tum in aera in modum fumi al∣bi, quod lac Virginis appellatur.
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I. NOW if afterwards you would multiply your Tincture, you must again resolve that Red, in new or fresh dissolving Wa∣ter, and then by decoctions first whiten, and then rubi∣fie it again, by the degrees of Fire, reiterating the first method of operation in this Work.
II. Dissolve, coagulate, and reiterate the closing up, the opening and multiplying in quantity and quality at your own pleasure.
III. For by a new Cor∣ruption and Generation, there is introduced a new Motion.
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IV. Thus can we never find an end, if we do al∣ways work by reiterating the same thing over and o∣ver again, viz. by Solu∣tion and Coagulation, by the help of our dissolving Water, by which we dis∣solve and congeal, as we have formerly said, in the beginning of the work.
V. Thus also is the virtue thereof increased and mul∣tiplied, both in quantity and quality; so that, if af∣ter the first course of Ope∣ration you obtain an hun∣dred-fold; by a second course, you will have a thousand-fold; and by a third, ten thousand-fold in∣crease.
VI. And by persuing your work, your projection will come to infinity, tin∣ging truly and perfectly, and fixing the greatest quan∣tity how much soever.
VII. Thus by a thing of an easie or small price, you have both colour, goodness, and weight.
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VIII. Our Fire then and Azoth, are sufficient for you: Decoct, decoct, reite∣rate, dissolve, congeal, and continue this course, ac∣cording as you please, mul∣tiplying it as you think good, until your Medicine is made fusible as Wax, and has at∣tained the quantity and goodness or fixity and co∣lour you desire.
IX. This then is the com∣pleating of the whole work of our second Stone (ob∣serve it well) that you take the perfect Body, and put it into our water in a glass Vesica or Body well closed with Cement, lest the Air get in, or the inclosed hu∣midity get out.
X. Keep it in digestion in a gentle heat, as it were of a balneum, or the most temperate Horse-dung, and assiduously continue the o∣peration or work upon the fire, till the decoction and digestion is perfect.
XI. And keep it in this digestion of a gentle heat,
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until it be putrified and re∣solved into blackness, and be drawn up and sublimed by the water, and is there∣by cleansed from all black∣ness and impurity, that it may be white and subtil.
XII. Until it comes to the ultimate or highest puri∣ty of sublimation, and the utmost volatility, and be made white both within and without: For the Vul∣ture flying in the air with∣out Wings, crys out, that it might get up upon the Mountain, that is upon the waters upon which the Spi∣ritus albus, or Spirit of white∣ness is born.
XIII. Continue still a fit∣ting fire, and that Spirit, which is the subtil being of the Body, and of the Mer∣cury will ascend upon the top of the water, which quintessence is more white than the driven Snow.
XIV. Continue yet still, and toward the end, en∣crease the fire, till the whole spiritual subsistance ascend to the top.
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XV. And know well, that whatsoever is clear, pure, and spiritual, ascends in Air to the top of the water in the substance of a white va∣por, which the Philosophers call their Virgins Milk.
CHAP. XIX. Of Sublimation in particular, and Separation of the pure from the impure.
I. OPortet ergo ut de terra [inquiebat Sybilla] exaltetur filius Virginis, & quinta substantia alba post re∣surrectionem elevetur versus coelos, & in fundo vasis, & aquae, remaneat grossum & spissum.
II. Vase de hinc infrigida∣to, reperies in fundo ipsius fae∣ces nigras, arsas, & combu∣stas, separatas ab spiritu, & quintaessentia alba, quas pro∣jice.
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III. In his temporibus ar∣gentum vivum pluit ex aere nostro super terram novam, quod vocatur argentum vi∣vum ex aêre sublimatum, ex quo fiat aqùa viscosa. munda, & alba.
IV. Quae est vera tinctura separata ab omni faece nigra, & sic aes nostrum regitur cum aqua nostra, purificatur, & albo colore decoratur.
V. Quae dealbatio non fit nisi decoctione, & aquae coa∣gulatione. Decoque ergo con∣tinuò, ablue nigredinem à la∣tone, non manu, sed lapide, sive igne, sive aqua Mercuri∣ali nostra secunda, quae est ve∣ra tinctura.
VI. Nam non manibus fit haec separatio puri ab impuro, sed ipsa natura sola, circula∣riter ad perfectionem operan∣do,
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verè perficit.
VII. Ergo patet quod haec compositio non est manualis o∣peratio, sed naturarum muta∣tio, quia nature seipsam dis∣soluit & copulat, seipsam sub∣limat elevat, & albescit, se∣paratis faecibus.
VIII. Et in tali sublima∣tione conjunguntur partes sub∣tiliores magis purae & essenti∣ales; quia natura ignea cum elevat partes subtisiores, ma∣gis puras semper elevat, ergo dimittit grossiores.
IX. Quare oportet igne me∣diocri continuo in vapore sub∣limare, ut inspiretur ab aêre & possit vivere.
X. Nam omnium rerum natura, vitam ex aêris inspi∣rationerecipit, sic etiam totum magisterium nostrum consistit in vapore, & aquae sublimatione.
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XI. Oportet igitur aes no∣strum per gradus ignis elevari, & quod per se sine violentia ascendat libere, ideoque nisi corpus igne & aqua diruatur, ac attenuetur quosque ascendat ut spiritus, aut ut argentum vivum scandens, vel etiam ut anima alba à corpore sepa∣rata, & in spirituum subli∣matione delata, nihil fit.
XII. Eo tamen ascendente in aêre nascitur, & in aêre vertitur, fitque vita cum vi∣ta, & omnino spirituale & incorruptibile.
XIII. Et sic in tali regimi∣ne corpus fit spiritus de subtili natura, & spiritus incorpora∣tur cum corpore, & fit unum cum eo, & in tali sublimatio∣ne, conjunctione, & elevatio∣ne omnia fiunt alba.
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I. IT ought to be therefore (as one of the Sybills said) that the Son of the Virgin be exalted from the Earth, and that the white Quintessence after its rising out of the dead Earth, be raised up towards Heaven; the gross and thick remain∣ing in the bottom of the Vessel and of the Water.
II. Afterwards the Vessel being cooled, you will find in the bottom the black Faeces, scorcht and burnt, which separate from the Spirit and Quintessence of
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Whiteness, and cast them away.
III. Then will the Argent vive fall down from our Air or Spirit, upon the new Earth, which is called Ar∣gent vive sublimed by the Air or Spirit, whereof is made a viscous Water, pure and white.
IV. This Water is the true Tincture separated from all its black Faeces, and our Brass or Latten is prepared with our Water, purified, and brought to a white Co∣lour.
V. Which white Colour is not obtained but by de∣coction, and coagulation of the Water: Decoct there∣fore continually, wash away the Blackness from the Lat∣ten, not with your Hands, but with the Stone, or the Fire, or our second Mer∣curial Water, which is the true Tincture.
VI. This separation of the pure from the impure is not done with hands; but Na∣ture her self does it, and
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brings it to perfection by a circular Operation.
VII. It appears then, that this Composition is not a work of the Hands, but a change of the Natures; be∣cause Nature dissolves and joyns it self, sublimes and lifts it self up, and grows white, being separate from the Faeces.
VIII. And in such a Subli∣mation, the more subtil, pure, and essential parts are conjoyned; for that with the fiery nature or property lifts up the subtil parts, it separates alwaies the more pure, leaving the grosser at bottom.
IX. Wherefore your Fire ought to be a gentle and a continual Vapour, with which you sublime, that the matter may be filled with Spirit from the Air, and live.
X. For naturally all things take Life from the inbrea∣thing of the Air; and so also our Magistery receives in the Vapour or Spirit, by the
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sublimation of the Water.
XI. Our Brass or Laten then, is to be made to a∣scend by the degrees of Fire, but of its own accord, free∣ly, aand without violence; except the body therefore be by the Fire and the Wa∣ter broken, or dissolved, and attenuated, until it a∣scends as a Spirit, or climbs like Argent vive, or rather as the white Soul, separated from the Body, and by su∣blimation delated or brought into a Spirit, nothing is or can be done.
XII. But when it ascends on high, it is born in the Air or Spirit, and is changed into Spirit; and becomes Life with Life, being only Spiritual and Incorruptible.
XIII. And by such an O∣peration it is, that the Body is made Spirit, of a subtil nature, and the Spirit is in∣corporated with the Body, and made one with it; and by such a sublimation, con∣junction, and raising up, the whole, both Body and Spi∣rit are made white.
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CHAP. XX. Of Digestion, Sublimation, and Separation of the Bodies, for the perfection of the Work.
I. ERgo necessaria est haec sublimatio philosophi∣ca, & naturalis, quae compo∣nit pacem inter corpus & spi∣ritum, quod est impossibile ali∣ter fieri, nisi in has partes se∣parentur.
II. Idcirco oportet utrumque sublimare ut purum ascendat, & impurum, & terrenosum descendat, in turbatione maris procellosi.
III. Quare oportet decoquere continuò, ut ad subtilem de∣ducatur naturam, & quous∣que corpus assumat & attrahat animam albam Mercurialem, quam retinet naturaliter, nec demittit eam à se separari, quia sibi compar est in pro∣pinquitate naturae primae,
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purae & simplicis.
IV. Ex his oportet per de∣coctionem separationem exerce∣re, ut nihil de pinguedine ani mae remaneat quod non fuerit elevatum & exaltatum in su∣periori parte, & sic utrumque erit reductum ad aequalitatem simplicem, & ad simplicem al∣bedinem.
V. Vultur ergo volans per aerem, & Bufo gradiens per terram, est magisterium.
VI. Ideo quando separabis terram ab aqua, id est, ab ig∣ne, & subtile ab spisso, sua∣viter cum magno ingenio, a∣scendet à terra in coelum quod erit purum, & descendet in terram quod erit impurum.
VII. Et recipiet subtilior pars in superiori loco naturam
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spiritus, in inferiori verò na∣turam corporis terrei.
VIII. Quare elevetur per talem oporationem natura alba cum subtiliori parte corporis, relictis foecibus, quod fit brevi tempore.
IX. Nam anima cum sua adjuvatur socia, & per eam perficitur.
X. Mater (inquit corpus) me genuit, & per me gignitur ipsa, postquam autem ab ea accepi volatum, ipsa meliori modo quo potest fit pia fovens & nutriens filium, quem ge∣nuit, donec ad statum devene∣rit perfectum.
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I. THIS Philosophical and Natural Subli∣mation therefore is necessa∣ry, which makes peace be∣tween (or fixes) the Body and Spirit, which is impos∣sible to be done otherwise, than in the separation of these parts.
II. Therefore it behoves you to sublime both, that the pure may ascend, and the impure and earthy may descend, or be left at bot∣tom, in the perplexity of a troubled Sea.
III. And for this reason it must be continually decoct∣ed, that it may be brought to a subtil property, and the Body may assume, and draw to it self the white Mercurial Soul, which it naturally holds, and suffers not to be separated from it,
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because it is like to it in the nereness of the first, pure, and simple nature.
IV. From these things it is necessary to make a separa∣tion by Decoction, till no more remains of the purity of the Soul, which is not ascended and exalted to the higher part, whereby they will both be reduced to an equality of Properties, and a simple or pure Whiteness.
V. The Vulture flying through the Air, and the Toad creeping upon the Ground, are the Emblems of our Magistery.
VI. When therefore gent∣ly and with much care, you separate the Earth from the Water, that is, from the Fire, and the thin from the thick, then that which is pure will separate it self from the Earth, and ascend to the upper part, as it were into Heaven, and the im∣pure will descend beneath, as to the Earth.
VII. And the more sub∣til part in the superior place,
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will take upon it the nature of a Spirit, and that in the lower place, the nature of an earthy body.
VIII. Wherefore let the white property, with the more subtil parts of the bo∣dy, be by this Operation, made to ascend, leaving the faeces behind, which is done in a short time.
IX. For the Soul is aided by her associate and fellow, and perfected by it.
X. My Mother (saith the Body) has begotten me, and by me, she her self is begotten: now after I have taken from her her flying, she, after an admirable man∣ner becomes kind, nourish∣ing and cherishing the Son whom she has begotten, till he comes to be of a ripe or perfect Age.
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CHAP. XXI. Of the Secret Operation of the Water and Spi∣rit upon the Body.
I. AUdi hoc secretum: Cu∣stodi corpus in aqua nostra Mercuriali, quousque ascendat cum anima alba, & terreum descendat ad imum, quod vocatur terra residua.
II. Tunc videbis aquam co agulare seipsam cum suo cor∣pore, & ratus eris scientiam esse veram, quia corpus suum coagulat humorem in siccum, sicut coagulum agni, lac coa∣gulat in caseum.
III. Et sic spiritus penetra∣bit corpus, & commixtio fiet per minima, & corpus attra∣hat sibi humorem suum, id est, animam albam, quem∣admodum Magnes ferrum, prop∣ter naturae suae propinquitatem, & naturam aevidam, & tunc unum continet alterum.
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IV. Et haec est sublimatio & coagulatio nostra, omne vo∣latile retinens, quae facit fu∣gam perire.
V. Ergo haec compositio non est manualis operatio, sed [ut dixi] naturarum mutatio, & earum frigidi cum calido, & humidi cum sicco admirabilis connexio: Calidumenim misce∣tur frigido, & siccum humido.
VI. Hoc etiam modo fit mixtio, & conjunctio corporis & spiritus, quae vocatur con∣versio naturarum contraria∣rum, quia in tali dissolutione; & sublimatione spiritus conver∣titur in corpus, & corpus in spiritum.
VII. Sic etiam mixta, & in unum redacta se invicem ver∣tunt; nam corpus incorporat spiritum, spiritus verò, corpus vertit in spiritum tinctum & album.
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VIII. Quare ultima vice [inquam] decoque in nostra aqua alba, id est, in Mercu∣rio, donec soluatur in nigredi∣nem deinde per deeoctionem continuam privabitur à sua nigredine & corpus sic solu∣tum 〈◊〉 ascendit cum ani∣ma alba.
IX. Et 〈◊〉 unum alteri 〈◊◊〉 & se ample∣cte 〈◊◊◊〉 non potuerunt 〈◊◊◊〉 separari, & tune 〈◊〉 reali concordantia, 〈◊◊〉 cum corpore & 〈◊〉 unitm permanens.
X. Et haec est solutio corpo ris, & coagulatio spiritus quae unam, & eandem habent ope∣rationem.
XI. Qui ergo noverit duce∣re, praegnantem facere, morti∣ficare, putrefacere, generare, species vivificare, lumen al∣bum inducere, & mundare Vulturem à nigredine, & te∣nebris,
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quousque igne purgetur, & coloretur, & à maculis ul∣timis purificetur, adeo majoris dignitatis erit possessor, ut Re∣ges eum venerentur.
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I. HEar now this Secret: keep the Body in our Mercurial Water, till it ascends with the white Soul, and the earthy part descends to the bottom, which is cal∣led the residing Earth.
II. Then you shall see the Water to coagulate it self with its Body, and be assured that the Art is true; because the Body coagulates the moisture into dryness, like as the Rennet of a Lamb or Calf turns Milk into Cheese.
III. In the same manner the Spirit penetrates the body, and is perfectly commixed with it in its smallest Atoms, and the body draws to its self his moisture, to wit, its white Soul, like as the Load∣stone draws Iron, because of the nearness and likeness of its nature; and then the one contains the other.
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IV. And this is our Su∣blimation and Coagulation, which retaineth every vo∣latile thing, making it fixt for ever.
V. This Compositum then, is not a mechanical thing, or a work of the Hands, but (as I have said) a changing of Natures; and a wonderful connection of their cold with hot, and the moist with the dry: the hot also is mixed with cold, and the dry with the moist.
VI. By this means also is made the mixtion and conjunction of body and spirit, which is called a con∣version of contrary Natures; because by such a disso∣lution and sublimation, the spirit is converted into a bo∣dy, and the body into a spirit.
VII. So that the natures being mingled together, and reduced into one, do change one another: and as the Body corporifies the Spirit, or changes it into a Body: So also does the Spirit con∣vert the Body into a ting∣ing and white Spirit.
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VIII. Wherefore (as the last time I say) decoct the body in our white water, viz. Mercury, till it is dissol∣ved into blackness, and then by a continual decoction, let it be deprived of the same blackness, and the body so dissolved, will at length ascend or rise with a white Soul.
IX. And then the one will be mixed with the o∣ther, and so embrace one another, that it shall not be possible any more to sepa∣rate them, but the Spirit (with a real agreement) will be united with the bo∣dy, and make one perma∣nent or fixed substance.
X. And this is the soluti∣on of the Body, and coa∣gulation of the Spirit which have one and the same ope∣ration.
XI. Whoso therefore knows how to conjoyn the principles, or direct the work, to impregnate, to mortifie, to putrifie, to ge∣nerate, to quicken the Spe∣cies,
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to make white, to cleanse the Vulture from its blackness and darkness, till he is purged by the fire, and tinged, and purified from all his spots, shall be possessor of a treasure so great, that even Kings them∣selves shall venerate him.
CHAP. XXII. Of the Signs of the end of the Work, and the perfection thereof.
I. QUare maneat corpus in aqua donec solvatur in pulverem novum, in fundo vasis & aquae, qui dicitur ci∣nis niger, & haec est corruptio corporis quae vocatur à sapien∣tibus Saturnus, AEs, Plumb∣um philosophorum, & Pulvis discontinuatus.
II. Et in tali putrefactione, & resolutione corporis tria signa
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apparent, scilicet color nigèr, discontinuitas partium, & o∣dor foetidus qui assimilatur o∣dori sepulchrorum.
III. Est igitur ille cinis de quo philosophi tanta dixêre, qui in inferiori parte vasis reman∣sit, quem non debemus vili pendere.
IV. In eo enim est Diadema Regis, & Argentum vivum nigrum, immundum à quo ni∣gredinis debet fieri purgatio, decoquendo continuò in nostra aqua donec elevetur sursum in album colorem, qui vocatur Anser, & Pullus Hermogenis.
V. Quia qui terram rubeam denigrat & albam reddit, ha∣bet magisterium, ut etiam ille qui occidit vivum, & resusci∣tat mortuum.
VI. Dealba ergo nigrum, & rubefac album, ut perficias o∣pus:
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VII. Et cum, videris albe∣dinem apparere veram, quae splendet sicut gladius denuda∣tus, scias quod rubor in ista albedine est occultus.
VIII. Ex tunc non oportet illam albedinem extrahere, sed coquere tantum, ut cum sicci∣tate, & caliditate superveniat citrinitas, & rubedo fulgen∣tissima.
IX. Quam cum videris cum tremore maximo lau∣dabis Deum optimum maxi∣mum, qui cui vult sapien∣tiam dat, & per consequens divitias, & secundum ini∣quitates eripit, ac in perpe∣tuum subtrahit, detrudendo in servitutem inimicorum, sui laus, & gloria, in saecula saeculorum.
Amen.
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I. WHerefore let our body remain in the water till it is dissolved into a subtil powder in the bottom of the vessel and the water, which is called the black Ashes: This is the Corruption of the Body which is called by Philoso∣phers or Wise Men, Satur∣nus, AEs, Plumbum Philo∣sophorum, & Pulvis disconti∣nuatus, viz. Saturn, Latten, or Brass, the lead of the Philosophers, the disguised powder.
II. And in this putrefacti∣on and resolution of the bo∣dy,
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three signs appear, viz. a black color, a discontinui∣ty of parts, and a stinking smell, not much unlike to the smell of a Vault where dead Bodies are buried.
III. These Ashes then are those of which the Philo∣sophers have spoken so much, which remained in the lower part of the Vessel, which we ought not to un∣dervalue or despise.
IV. In them is the Royal Diadem, and the black and unclean Argent Vive, which ought to be cleansed from its blackness, by a continu∣al digestion in our water, till it be elevated above in a white Colour, which is call∣ed the Gander, and the Bird of Hermes.
V. He therefore that maketh the red Earth black, and then renders it white, has obtained the Magistery; so also he who kills the liv∣ing, and revives the dead.
VI. Therefore make the black white, and the white black, and you perfect the Work.
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VII. And when you see the true whiteness appear, which shineth like a bright Sword, (or polished Silver) know that in that whiteness there is redness hidden.
VIII. But then beware that you take not that whiteness out of the Vessel, but only digest it to the end, that with heat and dryness it may assume a Ci∣trine colour, and a most beatiful redness.
IX. Which when you see, with great fear and trem∣bling, render Praises and Thanksgiving to the most great and good God, who gives Wisdom and Riches to whom soever he plea∣ses: And according to the wickedness of a person, takes them away, and withdraws them for ever again, depres∣sing him even to the bottom of Hell, To him, I say, the most Wise and Almighty God, be Glory to the Ages of Ages.
Amen.
The End of Artephius Longaevus.
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Nicholai Flammel Hieroglyphica.
The Hieroglyphicks of Nicholas Flammel, newly Translated into English, and Claused,
By William Salmon, Professor of Physick.
CHAP. XXIII. The beginning of Flammel's Book, which is the Peroration of the Whole.
I. THe Lord God of my Life, who exalts the hum∣ble in Spirit out of the most abject dust, and makes the hearts of such as hope in him to rejoyce, be Eternal∣ly praised.
II. Who of his own Grace reveals to the believing Soul, the springs of his bounty, and subjugates under their foot the Crowns of all Earth∣ly Felicities and Glories.
III. In him (I say) let us always put our Confi∣dence; in his fear let us place Our happiness: and in his mercy the hope and Glory of the restoration of our fallen state.
IV. And in our Supplica∣tions to him let us demon∣strate, or shew forth, a faith unfeigned and stable, an as∣surance, that shall not for ever be shaken.
V. And thou, O Lord God Almighty, as thou out of thy infinite and most desirable Goodness hast condescend∣ed to open the Earth, and
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unlock thy Treasures unto me, thy poor and unworthy Servant, and hast given into my possession the Fountains and Well-Springs of all the Treasures and Riches of this World.
VI. So O Lord God, out of thine abundant kindness extend thy mercies unto me, that when I shall cease to be any longer in the Land of the Living, thou maist open unto me the Coelestial Rich∣es, the Divine Treasures, and give me a part or portion in the Heavenly Inheritance for ever.
VII. Where I may be∣hold thy Divine Glory, and the fulness of thy Heaven∣ly Majesty, a Pleasure so Ineffable, and a Joy so Ravishing, which no Mor∣tal Man can express or conceive.
VIII. This I entreat of thee, O Lord, for our Lord Jesus Christ thy well-beloved Son's sake, who in the Unity of the Holy Spirit, liveth with thee World without end. Amen.
CHAP. XXIV. The Explication of the Hieroglyphick Figures placed by me Nicholas Flammel, Scrivener, in the Church-yard of the Innocents, in the fourth Arch entring by the Great Gate of Dennis-street, on the right hand: And of the Book of Abraham the Jew.
I. I Nicholas Flammel, Scri∣vener, living in Paris Anno 1399, in the Notary∣street, near S. James of the Bouchery, though I learned not much Latin, because of
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the poorness and meanness of my Parents, who notwith∣standing were (by them that envie me most) accounted honest and good People.
II. Yet by the Blessing of God, I have not wanted an understanding of the Books of the Philosophers, but learned them, and attained to a certain kind of know∣ledge, even of their hidden Secrets.
III. For which cause sake, there shall not any moment of my life pass, wherein re∣membring this so vast a good, I will not upon my bare Knees (if the place will per∣mit) or otherwise in my heart, with all the intireness of my Affections, render thanks to this my most Good and Gracious God.
IV. Who never forsakes the Righteous Generation, or suffers the Children of the Just to beg their Bread, nor deceives their Expecta∣tions, but supports them with Blessings, who put their whole trust in him.
V. After the Decease of my Parents, I Nicholas Flam∣mel got my living by the Art of Writing, Ingrossing Inventories, making up Ac∣counts, keeping of Books, and the like.
VI. In this course of living there fell by chance into my hands a Guilded Book, very old and large, (which cost me only the Sum of two Florens, which was about 6 s. 8 d. formerly, now 10 s. English.)
VII. It was not made of Paper or Parchment, as other Books be, but of admirable Rindes (as it seemed to me) of young Trees. The Co∣ver of it was of Brass; it was well bound, and graven all over with strange kind of Letters, which I take to be Greek Characters, or some such like.
VIII. This I know, that I could not read them, nor were they either Latin or French Letters or Words, of which I understand some∣thing.
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IX. But as to the matter which was written within, it was engraven (as I sup∣pose) with an Iron Pencil or Graver upon the said Barke Leaves; done admirably well, and in fair and neat Latin Letters, and curiously coloured.
X. It contained thrice seven Leaves, for so they were numbred in the top of each Folio. and every se∣venth leaf was without any writing; but in place there∣of, there were several Ima ges or Figures painted.
XI. Upon the first se∣venth Leaf was depicted, 1. A Virgin. 2. Serpents swal∣lowing her up. On the second seventh, A Serpent Crucified. And on the last seventh, A Desart or Wilderness: in midst whereof was seen many fair Fountains, from whence is∣sued out a number of Ser∣pents here and there.
XII. Upon the first of the Leaves was written in Capi∣tal Letters of Gold, Abra∣ham the Jew, Prince, Priest, Levite, Astrologer and Philo∣sophor, to the Nation of the Jews, dispersed by the Wrath of God in France, wisheth Health.
XIII. After which words, it was filled with many Ex∣ecrations and Cruses, with this word MARANA∣THA, (which was oft re∣peated) against any one that should look into it to unfold it, except he were either Priest or Scribe.
XIV. The person that sold me this Book, was Ig∣norant of its worth, as well as I who bought it: I judge it might have been stolen from some of the Jewish Nation, or else found in some place where they an∣ciently abode.
XV. In the second Leaf of the Book, he consolated his Nation, and gave them pious Councel, to turn from their Wickedness and evil ways, but above all to flee from Idolatry, and to wait in Patience for the coming of the Messiah, who conquer∣ing all the Kings and Po∣tentates
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of the Earth, should reign in Glory with his peo∣ple to Eternity. Without doubt, this was a very Pi∣ous, Wise, and Understand∣ing Man.
XVI. In the third Leaf, and in all the writing that followed, he taught them in plain words the transmu∣tation, of Metals, to the end that he might help and assist his dispersed people, to pay their Tributes to the Roman Emperors, and some other things not needful here to be repeated.
XVII, He painted the Vessels by the sides or mar∣gin of the Leaves, and dis∣covered all the Colours as they should arise or appear, with all the rest of the Work.
XVIII. But of the Prima materia, or first matter or Agent, he spake not so much as one word: but only he told them, that in the fourth and fifth Leaves, he had en tirely painted or decypher'd it, and depicted or figu red it, with admirable Dexterity and Workman∣ship.
XIX. Now though it was singularly well, and materially or intelligibly fi∣gured and painted, yet by that could no Man ever have been able to understand it, without having been well skill'd in their Cabala, which is a series of old Traditions, and also to have well studied their Books.
XX. The fourth and fifth Leaf thereof was without any writing, but full of fair Figures bright and shining, or as it were enlightned, and very exquisitely depicted.
XXI. First, there was a Young Man painted, with Wings at his Ancles, having in his hand a Caducaean Rod, writhen about with two Ser∣pents, wherewith he stroke upon an Helmet covered with its Head.
XXII. This seemed in my mean apprehension, to be one of the Heathen Gods, viz. Mercury: Against him there came running and fly∣ing
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with open Wings, a great Old Man, with an Hour-glass fixed upon his Head, and a Sithe in his hands like Death, with which he would (as it were in Indignation) have cut off the Feet of Mercury.
XXIII. On the other side of the fourth Leaf, he pain∣ted a fair Flower on the top of a very high Mountain, which was very much sha∣ken with the North Wind. Its foot Stalk was blue, its Flowers white and red, and its Leaves shining like fine Gold: and round about it the Dragons and Griffins of the North made their Nests and Habitations.
XXIV. On the fifth Leaf was a fair Rose-tree flowered, in the midst of a Garden, growing up against a hollow Oak, at the foot whereof bubled forth a Fountain of pure white water, which ran headlong down into the depths below.
XXV. Yet it passed through the hands of a great number of people, who dig∣ged in the Earth seeking af∣ter it: but by reason of their blindness, none of them knew it, except a very few, who considred its weight:
XXVI. On the last side of the fifth Leaf, was depi∣cted a King with a Fauchion, who caused his Soldiers to slay before him, many In∣fants, the Mothers standing by and weeping at the feet of their Murtherers.
XXVII. These Infants blood, being gathered up by other Soldiers was put into a great Vessel wherein Sol and Luna came to bathe themselves.
XXVIII. And because this History seemed to repre∣sent the destruction of the Innocents by Herod, and that I learned the chiefest part of the Art in this Book; there∣fore I placed in their Church-yard these Hiero∣glyphick Figures, of this Learning, Thus have you that which was contained in the first five Leaves.
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CHAP. XXV. Of his Pilgrimage into Spain, and meeting with a Jewish Priest, who in part Interpreted the said Book to him.
I. AS for what was in all the rest of the writ∣ten Leaves, which was wrote in good and intelligible La∣tin, I must conceal, lest God being offended with me, should send his Plagues and Judgments upon me: It would be a wickedness much greater, than he who wisht that all Men in the World had but one Head, that he might cut it off at one blow.
II. Having thus obtained this delicate and pretious Book, I did nothing else, day and night, but study upon it; conceiving very well all the Operations it pointed forth, but wholly ignorant of the Prima ma∣teria with which I should be∣gin, which made me sad and discontented.
III. My Wife (whose Name was) Perrenelle, whom I loved equal with my self, and had but lately Mar∣ried, was mightily concern'd for me, and with many words comforting me, earnestly desired to know how she might deliver me from this trouble.
IV. I could no longer keep counsel, but told her all, shewing her the very Book, which when she saw, she became as well pleased with it as my self, and with great delight beheld the admira∣ble Cover, the Engraving, the Images, and exquisite figures thereof, but under∣stood as little of them as I.
V. Yet it was matter of Consolation to me to dis∣course, and entertain my
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self with her, and to think what we should do to find out the interpretation and meaning thereof.
VI. At length, I caused to be painted within my Chamber as much to the life or original, as I could, all the Images and Figures of the said fourth and fifth Leaves.
VII. These I shewed to the greatest Scholars and most learned Men in Paris, who understood thereof no more than my self: I told them they were found in a Book which taught the Phi∣losophers-Stone.
VIII. But the greatest part of them, made a mock both of me, and that most excel∣lent Secret, except one whose Name was Anselme, a pra∣ctiser of Physick, and a deep Student in this Art.
IX. He much desired to see my Book, which he va∣lued more than any thing else in the World, but I al∣ways refused him; only made him a large de∣monstration of the me∣thod.
X. He told me, that the first Figure represented Time, which devours all things; and that according to the number of the six written Leaves, there was required the space of six years to per∣fect the Stone; and then said he, we must turn the Glass, and see it no more.
XI. I told him this was not painted, but only to shew and teach the Prima materia, or first Agent (as was written in the Book:) He answered me, that this digestion for six years, was as it were a second Agent; and that certainly the first Agent was there painted, which was the White and heavy water.
XII. This without doubt was Argent Vive, which they could not six, i. e. cut off his feet, or take away his Vola∣tility, save by that long di∣gestion in the pure blood of young Infants.
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XIII. For in that, this Argent Vive being joyned with Sol and Luna, was first turned with them, into a Plant, like that there paint∣ed, and afterwards by cor∣ruption into Serpents, which Serpents being perfectly dry∣ed and degested, were made a fine powder of Gold, which is the Stone.
XIV. This strange or Forreign Discourse to the matter, was the cause of my erring, and that made me wander for the space of one and twenty years in a per∣fect Meander, from the Ve∣rity; in which space of time I went through a thousand Laborinths or Processes, but all in vain; yet never with the Blood of Infants, for that I accounted Wicked and Villanous.
XV. For I found in my Book, that the Philosophers called Blood the Mineral Spirit, which is in the Me∣tals, chiefly in Sol, Luna, and Mercury, to which sense, I always in my own judg∣ment assented; yet these In∣terpretations for the most part, were not more subtil than true.
XVI. Not finding there∣fore in my operation or course of my processes the signs, at the time written in my book, I was ever to begin again.
XVII. In the end having lost all hope of ever under∣standing those Symbols or Figures, I made a Vow to God, to demand their in∣terpretation of some Jewish Priest, belonging to some Synagogue in Spain.
XVIII. Whereupon with the consent of my Wife Perrenelle, carrying with me the Extract or Copy of the Figures or Pictures, I took up a Pilgrims Habit and Staff, in the same manner as you see me figured with∣out the said Arch, in the said Church-yard, in which I put these Hieroglyphick Figures:
XIX. Whereon also I have set on the Wall, on both hands, the Process,
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representing in order all the colours of the Stone, as they arise in the operation, and go away again.
XX. This is, as it were, the very beginning of King Hercules his Book, entituled Iris, or the Rain bow, which treats of the colours of the Stone, in these words, Ope∣ris processio multùm naturae placet; in English, The Process of the work is very pleasing unto Nature.
XXI. And these words I also put there expresly, for the sakes of Great Scholars and Learned Men, who may understand to what they allude.
XXII. In this same man∣ner, I say, I put my self upon my Journey to Spain, and so much I did, that I in short time arrived at Montjoy, and a while after at S. James, where with much devotion I accompli∣shed my Vow.
XXIII. This done in Le∣on, at my return, I met with a Merchant of Boloign, who brought me acquaint∣ed with a Physician one M. Canches, a Jew by Nati∣on, but now a Christian, dwelling at Leon aforesaid.
XXIV. I shewed him the Extract or Copy of my Fi∣gures, by which he was (as it were) ravished with great astonishment and joy, he desired immediately, if I could tell him any news of the Book from whence they were drawn.
XXV. I answered him in Latin (in which Lan∣guage he asked me the Question) that I doubted not of obtaining the sight∣of the Book, if I could meet with any one who could unfold the AEnigma's.
XXVI. Hearing this, and being transported with great earnestness and joy; he be∣gan to decipher unto me the beginning: To be short, he was much plea∣sed, that he was in hopes, to hear tidings of the Book; and I as much pleased to hear him speak and inter∣pret it.
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XXVII. (And doubtless he had heard much talk of the Book, but it was (as he said) of a thing which was believed to be utterly lost:) Upon this we resol∣ved for our Voyage, and from Leon, we passed to O∣viedo, and from thence to Sanson, where we took ship∣ping, and went to Sea, in order to going into France.
XXVIII. Our Voyage was prosperous and happy; and being arrived in the Kingdom of France, he most truly interpreted unto me the greatest part of my Fi∣gures, in which, even to the points and pricks, he could decypher Great Mysteries which were admirable to me.
XXIX. Having attained Orleans, this Learned Man fell sick, even to death, be∣ing afflicted with extream Vomitings, which still con∣tinued with him, as being first caused by his Sea sick∣ness: Notwithstanding which, he was in continual fear, lest I should leave or forsake him, which was a great trouble to him.
XXX. And although I was continually by his side, yet he would be almost al∣ways calling for me; at the end of the seventh day of his sickness he died, which was no small grief to me; and I buried him (as well as my present condition would permit me) in a Church at Orleans.
XXXI. He that would see the manner of my Arri∣val, and the joy of Perenelle, let him look upon us two, in the City of Paris upon the Door of the Chappel of James of the Bouchery, close by the one side of my house, where we are both painted, kneeling, and giving thanks to God.
XXXII. For through the Grace of God it was that I attained the perfect know∣ledge of all that I desired. Well! I had now the Pri∣ma materia, the first princi∣ples, yet not their first pre∣paration, which is a thing most difficult, above all
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other things in the World.
XXXIII. But in the end I had that also, after a long aberration, and wandring in a labarinth of Errors, for the space of three years, or thereabouts, during which time, I did nothing but stu∣dy and search, and labour, so as you see me depicted without this Arch, where I have placed my Process.
XXXIV. Praying also continually to God, and reading attentively in my Book, pondering the words of the Philosophers, and then trying and proving the various Operations, which I thought to my self, they might mean by their words.
XXXV. At length I found that which I desired, which I also soon knew by the scent and odor thereof: Having this I easily accom∣plished the Magistery.
XXXVI. For knowing the preparations of the prime Agents, and then litterally following the Directions in my Book, I could not then miss the Work, if I would.
CHAP. XXVI. Of the Projection which he and his Wife made upon Mercury, and the Hospitals, Chappels, and Churches, which they built, with other Deeds of Charity which they did.
I. HAving attained this, I come now to pro∣jection; and the first time I made projection was up∣on Mercury, a pound and half whereof, or there a∣bouts, I turned into pure Silver, better than that of the Mine, as I proved by assaying of it my self, and
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also causing others to assay it for me many times.
II. This was done in the Year of Our Lord 1382. January 17. about Noon, be∣ing Monday, in my own House, Perrenelle only being present.
III. Again, following ex∣actly the directions in my Book, litterally, and word by word, I made projection of the Red stone, on the like quantity of Mercury, Perre∣nelle only being present, and in the same house; which was done in the same Year of Our Lord, viz. 1382. April 25. at five in the Af∣ternoon.
IV. This Mercury I truly transmuted into almost as much Gold, much better indeed than common Gold, more soft also, and more pliable.
V. I speak it in all Truth, I have made it three times with the help of Perrenelle, who understood it as well as my self, because she assi∣sted me in my Operations: And without doubt, if the would have indeed done it alone, she would have brought the work to the same, or full as great perfe∣ction as I had done.
VI. I had truly enough when I had once done it; but I found exceeding great pleasure and delight in see∣ing and contemplating the Admirable Works of Nature within the Vessels.
VII. And to shew to you that I had then done it three times, I caused to be depi∣cted under the same 〈◊〉, three Fornaces, like to those which serve for the opera∣tions of this work.
VIII. I was much con∣cern'd for a long time, lest that Perrenelle (by reason of extream joy) should not hide her foelicity, which I measured by my own, and lest she should let fall some words among her Relati∣ons, concerning the great Treasure which we posses∣sed.
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IX. For an extremity of Joy takes away the Under∣standing, as well as an ex∣tremity of Grief and Sor∣row: but the goodness of the most great God, had not only given and fill'd me with this Blessing, to give me a Sober and Chaste Wife, but she was also a Wise and Prudent Woman, not only capable of Rea∣son, but also to do what was reasonable, and was more discreet and secret than or∣dinarily other Women are.
X. Above all she was ex∣ceedingly Religious and de∣vout: And therefore seeing her self without hope of Children, and now well stricken in years, she made it her business as I did, to think of God, and to give our selves to the Works of Charity and Mercy.
XI. Before the time wherein I wrote this Di∣scourse, which was at the latter end of the Year of Our Lord 1413. (after the Death of my Faithful Com∣panion, whose loss I can∣not but lament all the days of my life:) She and I had already founded, and en∣dowed with Revenues, 14 Hospitals, 3 Chappels, and 7 Churches, in the City of Paris, all which we had new built from the Ground, and enriched with Great Gifts and Revenues, with many Reparations in their Church-yards.
XII. We also have done at Boloigne about as much as we have done at Paris: not to speak of the Charitable Acts which we both did to particular poor people, principally to poor Wid∣dows and Orphans:
XIII. Whose Names should I divulge, with the largeness of the Charity, and the way and manner of doing it, as my reward would then be only in this World, so neither could it be pleasing to the persons to whom we did it.
XIV. Building therefore these Hospitals, Chappels, Churches, and Church∣yards in this City, I caused
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to be depicted under the said fourth Arch, the most∣true and essential Marks or Signs of this Art, yet under Vails, Types, and Hiero∣glyphick Covertures, in i∣mitation of those things which are contained in the Gilded Book of Abraham the Jew.
XV. This representation may signifie two things, according to the capacity and understanding of those who may view them. First, The Mysterie of the Re∣surrection and day of Judg∣ment, wherein Christ Jesus our Lord, (whom I pray and beseech to have mercy upon us) shall come to judge the World.
XVI. Secondly, It might signifie to such as have lear∣ned Natural Philosophy, all the principal and necessary Operations of the Magiste∣ry; or the true and whole Process of the Grand Elixir.
XVII. These Hieroglyphick Figures serve also as a dou∣ble way, leading to the Heavenly Life. The first demonstrating the Sacred Mysteries of our Salvation, as shall be hereafter shewed. The other demonstrating to the Wise, and Men of Un∣derstanding, the direct and perfect way of Operation, and lineary work of the Philosophers Stone.
XVIII. Which being per∣fected by any one, takes away from him the root of all sin and evil, which is Covetousness, changing his evil into good, and making him Liberal, Courteous, Religious, Devout, and fear∣ing God, how wicked soe∣ver he was before.
XIX. For from thence forward, he is continually ravished with the goodness of God, and with his Grace and Mercy, which he has obtained from the fountain of Eternal Goodness; with the profoundness of his Divine and adorable po∣wer, and with the Consi∣deration of his Admirable Works.
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XX. These are the Rea∣sons which moved me to set these Figures and Re∣presentations in this man∣ner, and in this place; viz. to the end, that if any Man obtain this inestimable Good, or becomes Master of this Rich and Golden Fleece,
XXI. He may consider with himself (as I did) not to hide this Tallent which God has bestowed upon him in the Earth, buying Houses, Lands, and Pos∣sessions, which are the Va∣nity and Follies of this World:
XXII. But rather, to persue his Work, and to bestow the product with all Love and Charity, among the Poor and Needy; re∣membring that he learned this Secret among them that possessed nothing, to wit, among the Bones of the Dead, in which number he himself shall shortly be found.
XXIII. And that after this Life he must render an Account, before a most just and mighty Judge, who will judge every one ac∣cording to his Works, and to whom he must render an account for every vain and idle word.
XXIV. Having therefore well weighed my words, and well understood those my Figures, having also the knowledge of the prima ma∣teria, or first Agents, persue thou the Work to the per∣fection of this Magistery of Hermes, for the Glory of God, and the good of Ne∣cessitous and Distressed hu∣man kind;
XXV. But more especi∣ally to those who are of the houshold of Faith, to such as are truly poor and just people, Aged persons and Widdows, Orphans and forlorn, the despised, and forsaken, whom the world is not worthy of, dispersing bounteously of this your hidden Treasure, with an open and Liberal, but Secret hand.
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CHAP. XXVII. The Theological Interpretations given to these Hieroglyphicks, according to the Mind of Flammel the Author.
I. OVer against one of the Pillars of the Charnel-house, which I gave to the Church-yard of the Innocents, I caused to be painted a Man all black, who looks directly on these Hieroglyphicks, who pro∣nounces, I see a Wonder at which I am much amazed: Also three Plates of Iron and Copper, on the East, West, and South, of the a∣forenamed Arch where these Hieroglyphicks are, in the midst of the Church∣yard, representing the holy Passion and Resurrection of the Son of God.
II. Whose Interpretation in a Theological sense is, that this Black Man pro∣claims it a wonder as well to see the admirable Works of God, in the Transmuta∣tion of Metals, figured in those Hieroglyphicks, which he so attentively beholds, as to see the Resurrection of the Dead to the fearful and terrible Day of Judgment.
III. But the Earthen Ves∣sel on the right hand of these Figures, within the which there is a Pen-case and Ink∣horn (or rather a Vessel of Philosophy, if you take a∣way the Strings, and joyn the Pen-case near to the Ink∣horn) and the other two like it, on the two sides of the Fi∣gures of Peter and Paul, in the one of which is put N. for Nicholas, and in the o∣ther F. for Flammel, have no Theological sense, but only that as they are 3. in number, so that I have done
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or performed the Magiste ry or Elixir three several times.
IV. So also these words NICHOLAS FLAM∣MEL and PERRE∣NELLE HIS WIFE, signifie nothing more than that I and my Wife, have given that Arch.
V. As to the third, fourth, and fifth Figures, by the sides whereof is written, How the Innocents were slain by the Commandment of He∣rod, Their Theological sense is well enough known by the very words only themselves.
VI. The two Dragons depicted together, the one within the other, black and blue in colour, and a Sable Field, whereof the one has Gilded Wings, the other has none at all, signifie Sin which is tied to our nature; the one having its original Birth from the other: of these Sins, some may be chased away, for they fly, having Wings: The other which has no Wings, and signifies the Sin against the Holy Ghost, can never be done away.
VII. The Gold on the Wings, shews that the great∣est of our Sins, arise from the Ungodly hunger after Gold, to wit, Covetousness: The black and blue colours, shew forth the Wicked de∣sires which ascend out of the bottomless and dark Pit of Hell.
VIII. These two Dra∣gons morally also represent, The Legions of Evil Spirits, which move always about us, and will accuse us before the Just Judge, at the dread∣ful Day of Judgment, whose business is to tempt and de∣stroy us.
IX. The Man and the Woman next them, of an Orange colour, in a field A∣zure and blue, shew that Mankind ought not to have their hope in this life: For the Orange colour, signifies hopelessness and despair: The Azure and blue on which they are depicted, pre∣monstrate Heaven, and
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Thoughts of Heavenly things.
X. And the Motto's co∣ming from them, (viz. 1. Homo veniet ad Judicium Dei; Man must come to the Judgment of God. 2. Verè illa dies terribilis erat; That day will be terrible indeed;) are to put us in mind of those things, to the end, that keeping our selves from the Dragons, which are Sins, God may shew mercy unto us.
XI. Next after these things are depainted in a Field Green, two Men and one Woman rising again, of the which, one comes out of a Sepulchre, the other out of the Earth, all three of an exceeding white and pure colour, lifting up their Hands and Eyes towards Heaven.
XII. Over the heads of these are two Angels sound ing with Musical Instru∣ments, as if they had called these Dead to the Day of Judgment. Over these two Angels is the Figure of Our Lord Jesus Christ, holding the World in his hand, upon whose Head an Angel pla∣ceth a Crown, assisted by two other Angels, which say, O pater Omnipotens: O Jesu bone.
XIII. On the right side of this Figure is Paul the Apostle, cloathed with White and Yellow, with a Sword; at whose Feet is a Man kneeling, cloathed with a Gown of an Orange colour, with folds of black and white, which represents my self to the life, from which proceeds this Motto, Dele mala quae feci; blot out the Evils which I have done.
XIV. On the other side, on the left hand is Peter the Apostle with his Key, clo∣thed in Reddish Yellow, holding his hand upon a Woman kneeling, clothed in a Gown of Orange co∣lour also, which represents Perrenelle to the life, from whom proceeds this Motto, Christe precor esto pius; Christ I beseech thee be merciful.
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XV. Behind each of these there is an Angel kneeling, the one of which saying, O Rex Sempiterne, O Eternal King: The other saying, Salve Domine Angelorum, Hail thou Lord of Angels. These things represent to the Vulgar (who know nothing of our matter) the Resur∣rection, and future Judg∣ment so clearly, that no∣thing more need be said a∣bout them.
XVI. Next after the three that are rising again, are two Angels more of an Orange colour, in a blue field saying, Surgite mortui, Ve∣nite ad judicium Domini mei; Arise you Dead, and come to the Judgment of Our God. This is Theologically inter∣preted also of the Resurre∣ction.
XVII. Then follow the last Figures, a Man of a Vermilion red in a Violet coloured Field, holding the Foot of a Winged Lyon of a Vermillion red also, and opening his Throat, as it were to devour the Man: thereby representing a Wic∣ked Man, in a Lethargy of Sin and Wickedness, dying without Repentance, who in that terrible day shall be delivered into the power of the Devil, signified by the Red roaring Lyon, who will devour and swallow him up.
CHAP. XXVIII. The Philosophical Interpretation, according to the Mind of Hermes.
I. I Pray God with all my Heart, that he who purposes to search in∣to these Arcana of the Phi∣losophers
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having conside∣red these Idea's in his mind) of the Resurrection and life to come, may first make his Advantage and Gain of them.
II. And then, having far∣ther advice, that he search into the depth of my Fi∣gures, Colours, and Motto's, but chiefly of the Motto's, because as to the matter of Art they speak not Vul∣garly.
III. Then let him de∣mand why Paul the Apo∣stle is on the right hand, where it is accustomed to paint Peter the Apostle, and Peter on the other side in the place of Paul?
IV. Why the Figure of Paul is clothed in colours White and Yellow, and that of Peter in Yellow and Red? Why also the Man and Wo∣man kneeling by their Feet, and praying to God as at the Day of Judgment are clothed in divers colours, and not naked or nothing but Bones, and why in this Day of Judgment this Man and Woman are painted as at the Feet of the Saints, whereas their place ought rather to have been below on Earth, and not in Hea∣ven?
V. Why also the two Angels in Orange colour, which say, Surgite mortui, venite ad judicium Domini mei, are clad in this colour, and out of their place, for that they ought to be on high in Heaven, with the other two playing on In∣struments? And why they are painted in a Field Vio∣let and Blue?
VI. But chiefly why their Motto which speaks to the Dead, ends in the open Throat of the Red Winged or Flying Lyon?
VII. After these Inqui∣ries, and many others which may justly be made, you ought to open the Eyes of your Mind, and conclude, that these things are not thus done and ordered, without some just and true cause; and that under them, as under a Veil some
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great Secrets are hidden, which you ought to pray God to discover to you.
VIII. Then you ought farther to believe that these Figures and Explications, are not made for them who have never read the Books of the Philosophers, and who not knowing the Me∣tallick Principles, or first matter of Metals, cannot be called Children of the Wise Men.
IX. And that if you think to understand perfectly these Figures, and yet shall be ignorant of the Prima materia, or first Agents, you will undoubtedly deceive your self, and never come to the knowledge of the thing.
X. Therefore blame me not, if you do not easily understand me; but rather blame your self, that you have not rather sought out the first Agent, which is the Key opening the Gate into this Learning; or initiated your self into the sacred and secret Interpretations of the Idea's of the Prima mate∣ria.
XI. Without which, it is impossible to comprehend or understand, the subtil Conceptions of the obscure Philosophers, which they have skreened from your view, as within a Vail; and not written, but in a Language for their own Di∣sciples to read.
XII. Which Principles, and first Agents of the Mat∣ter, they have never plain∣ly declared in any of their Books, but rather left it to be revealed to them by God Almighty, who opens the Secret to whom he pleases; or else by the living Voice of some Adept or Master of this Science, who recei∣ved it by Cabalistical Tra∣dition, which thing not of∣ten falls out.
XIII. Now then, my Son, (and let me so call thee, not only for that I am come to a very great Age, but also, for that thou maist be a Child of this knowledge) hearken seriously to me, and
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give good attention to the words of my Mouth, but proceed not, if thou beest ignorant of the said Prima materia or first Agents; which I pray God to unfold unto thee for his own Honour and Glory.
XIV. The Vessel of Earth (represented in the first Figure) is called by the Philosophers their Triple Vessel; for which in it, there is a Flore, and upon that a Dish or Pan, (made of Iron or Clay) full of luke∣warm Ashes, within the which is set the Philosophi∣cal Egg, which is a Vial, containing the Prima mate∣ria, or first Agents of the Stone.
XV. That is, the Scum of the Red Sea, and the Fat of the Mercurial Wind, which is painted in the form of a Penner and Inkhorn.
XVI. Now this Vessel of Earth, [or rather Philoso∣phical Fornace] is open a∣bove to put in the Dish or Pan, and the Philosophick Egg, or Vial; under which by the open Gate, [or mouth of the Fornace] is put in the Philosophers Fire, so here you have the three∣fold Vessel, which is three Vessels, viz. 1. The For∣nace. 2. The Sand Vessel. 3. The Philosophick Egg.
XVII. These the obscure Philosophers have called an Athanor, a Sieve, Horse-dung, Balneum Mariae, a Fornace, a Spheare, the Green Lyon, a Prison, a Grave, an Urinal, a Phial and a Bolthead.
XVIII. And I my self in my Summary of Philosophy, (which I wrote about four Years and two Months last past) called it the House and Habitation of the Chicken: and the Ashes, Chaff: But the Common Name is an Oven or Fornace, which I had never known if A∣BRAHAM the Jew had not painted it, together with the fire proportiona∣ble, wherein consists a great part of the Secret.
XIX. For it is as the Belly or Womb containing the true natural heat or fire,
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to animate or give life to our Chicken, or young King: if this fire be not made Fornace like (with Calid ben Jazichus the Persi∣an) If it be kindled with a Sword, with Pithagoras; if you set on fire your Vessel, saith Morien whereby it feels the naked heat, the matter will fly, and the flowers be burnt, before they ascend out of the depth of the matter.
XX. And they will come out Red, rather than white, whereby your work will be spoiled: and yet on the contrary, if your fire be too little or small, you can ne∣ver see the end, because of the frigid nature of the mat∣ter, whereby there will want motion sufficient to digest them together.
XXI. The heat then of your Fire in this Vessel must be (as Hermes and Ro∣sinus say) like the heat of the Sun in Winter [but it is to be noted, that Hermes liv'd in AEgypt, a hot Country, whose Winter, is as hot as our Summer in England.]
XXII. Or rather accord∣ing to Diomedes, like the heat of a Hen, with which she hatches her Chickens, like the slow ascension of the Sun from the Sign Aries to that of Cancer.
XXIII. For know that the Infant in the beginning, is repleat with cold Flegm, and a white milky sub∣stance: and that too great a heat is an Enemy to the cold and moisture of our Embrion: And that the two Adversaries, viz. the two Elements of heat and cold, will never perfectly accord, or embrace one another.
XXIV. But by little and little, having first long dwelt together in the midst of the temperate heat of their Bath (to wit a gentle Bal∣neo or sand heat) they are changed by long decoction and digestion into an In∣combustible Sulphur.
XXV. Take care there∣fore, that with a just and equal proportion of Fire, you manage these proud
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and haughty Natures, for fear, that if you should fa∣vour one more than ano∣ther, they who naturally are Enemies, shou'd grow Angry with you through Jealousie, and by their hot and dry choler despise your power, and contemn you to your no small disadvan∣tage.
XXVI. You must also keep them in this temperate heat perpetually or conti∣nually, to wit, night and day, until the time that Winter, to wit, the time of the moisture of the Matters, be passed away: for they make their peace, and as it were, joyn hands in be∣ing warmed and heated to∣gether; whereas should these natures find themselves but one only half an hour with out Fire, they would be∣come irreconcileable for e∣ver.
XXVII. For this cause or reason it is said in the Book of the Seventy Pre∣cepts: See that their heat or fire continue unweariedly and without ceasing, and that all their days may be numbred or accomplished.
XXVIII. And Rhasis saith, The haste that brings with it too much Fire, is always pro∣moted by the Devil and Er∣rour. And Diomedes saith, When the Golden Bird shall come just to Cancer, and that from thence it shall move or fly towards Libra, then you may augment the Fire a little.
XXIX. And when in like manner, the rare Bird shall move or fly from Libra to∣wards, Capricorn, which is the desired Autumn, then is the time of Harvest, wherein you shall reap, the ripe and most desireable fruits of your Labour.
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CHAP. XXIX. Of the two Dragons of a yellowish blue, and black colour, like the Field.
I. VIew well these Dra∣gons, for they are the true Principles, or be∣ginning of this, which the Philosophers and Wise men would never clearly expli∣cate to their own Chil∣dren.
II. That which is under∣most without Wings is fixed, or the Male: That which is uppermost, and with Wings is the Volatile or Female, black, and obscure, which strives for the mastery and dominion for many Months.
III. The first is called Sulphur, or heat and dry∣ness: the other, Mercury, Argent Vive, or cold and moisture: these are Sol and Luna, of a Mercurial source, a sulphurous original, which by a continual fire are a∣dorned with Royal 〈◊〉, which being uni∣ted, and afterwards chang∣ed into a quintessence, may overcome all Metallick Bo∣dies, how hard and solid so∣ever they be.
IV. These are the Dra∣gons and Serpents which the Ancient AEgyptians depi∣cted in a Circle, the Head devouring the Tail; there∣by signifying, that they pro∣ceeded from one and the same thing, and that it a∣lone was sufficient; and that in its revolving and circula∣tion, it made it self per∣fect.
V. These are the Dra∣gons which the ancient Poets feigned, did watch (without sleeping) the Golden Ap∣ples of the Hesperidian Gar∣dens: These are they on whom Jason in his adven∣ture
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for the Golden Fleece, cast or poured the liquor prepared by the Inchantress Medea.
VI. Of the discourse of whom, the Books of the Philosophers are so full, that not any of them that ever wrote, but has declared something concerning the same even from the times of the most faithful Hermes Trismegistus, Orpheus, Pytha∣goras, Artephius, Morienus, and others following them, even to my self.
VII. These are the two Serpents given and sent by Juno (viz. the metallick na∣ture) which Hercules (viz. the strong and wise man) must strangle in his Cradle; to wit, overcome and kill them, and to make them putrifie, corrupt, and gene∣rate, at the beginning of his work.
VIII. These are the two Serpents twined and twisted round about the Caduceus or Rod of Mercury, by which he exercises his great pow∣er, and transforms himself into all shapes as he plea∣ses.
IX. He, saith Haly, who shall kill the one, shall also kill the other, because the one cannot die without the other.
X. These two are those which Avicen calls the Ar∣menian Dog, and the Coras∣sere Bitch; which being put together into the Vessel of the Sepulchre, do cruelly bite one another, and by their furious rage and migh∣ty poison, never cease to contend, from the very moment that they seize on one another (if the cold hinder not) till both of them become all over bloody, in every part.
XI. And then killing one another, they be deco∣cted and digested in their proper Venom or poison, which after their death, changes them into a living and permanent, or fixed water.
XII. Before which time, they by their Corruption
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and putrefaction, lose their first natural forms, to assume afterwards another new one; better, more no∣ble and excellent.
XIII. These are the two Seeds Masculine and Femi∣nine, which generate (says Rhasis, Avicen, and Abra∣bam the Jew) within the Bowels or Womb of the four Elements, and com∣pleat all their Operations.
XIV. These are the Radical moisture of the Metals, to wit, Sulphur and Mercury, or Argent Vive; not the Vulgar, which are sold by Merchants and Druggists; but Ours which give us these two beautiful Bodies, we so much desire.
XV. These two Seeds (saith Democritus) are not found upon the pure and uncorrupted Earth: But as Avicen saith) they are gathered from the Dung, Ordure, and Putrefaction of Sol and Luna.
XVI. Happy are they who know how to gather this fruit: for of it an An∣tidote may be made, which has strength and power to conquer all Infirmities, Weaknesses, and Diseases; and even to contend with Death it self, lengthening Life (by the permission of God) even to the determi∣ned, or appointed time; and withal making him to triumph over the poorness and wretchedness of this Life, giving him an Infinity of Treasure and Riches.
XVII. These two Dra∣gons, or Metallick Princi∣ples, will strive each to in∣flame the other by its heat: Then if you be not careful you will see a stinking and poisonous Vapour or Fume to arise, exceeding in Poy∣son, the biting of the most Venomous Serpent.
XVIII. 〈◊〉 why I depicted these two Seeds, in the forms of Dragons, and of those colours, is because of their virulent or poyson∣ous smell; and the Vapours or Fumes rising up in the Glass or Philosophick Egg, being also of the same co∣lours
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with the Painted Ser∣pents, viz. black, blue, and yellow.
XIX. The power of which, and of the Bodies dissolved, is so venomous, that truly in the whole World, there is not a more malignant poyson; for it is able by its own strength and foetid odour, to mortifie or kill every thing living.
XX. The Artist is never sensible of this ill smell, un∣less his Vessels break, but he∣judges when it begins to be, by the sight, and changing of colours, proceeding from the putrefaction of the mat∣ter in Digestion.
XXI. These colours, as they signifie Corruption and Putrefaction, so they also presage to us Generation, by the gnawing and dissolving of the perfect Bodies; which dissolution proceeds from external heat, joyned with the watery fire, and the subtil poyson of our Mercury, which resolves into a meer Cloud, viz. into impalpable powder, whatever resists it.
XXII. Thus, the heat working upon and against the Radical, Metallick, Vi∣scous, or Oleaginous Moi∣sture of Metals, causes the subject matter to generate blackness.
XXIII. For at the same time the matter is dissolv∣ed, it grows black, and ge∣nerates: for all Curruption is Generation; therefore blackness is much to be de∣sired.
XXIV. This is the black Sail with which Thesus's Ship, came back with tri∣umph from Crete, which was the cause of his Fathers Death: And so must this Father also die, that from the Ashes of this Phoenix, another may spring or a∣rise, which Son must be King.
XXV. This is certain, that if this blackness be not at the beginning of your o∣peration, during the days of the Stone; let what other colour soever arise, you will wholly fail of the Magiste∣ry,
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nor from that Chaos, will you ever produce any thing.
XXVI. You cannot work well, unless you putrefie your Matter first, nor can you generate, unless you first meet with Corruption: and by consequence, with out a fit Womb, warmth, heat, and nourishment, the Stone cannot take a Vegeta∣tive Life, so as to encrease and multiply.
XXVII. And truly I must tell you, that though you work upon the true mat∣ter; yet if at the begining, after you have put your Confection, Prima materia, or first Agents, into the Phi∣losophers Egg; if, I say, sometime after the fire has stirred them up, you see not the black head of the Crow, this black of the black∣est black, you must begin a∣gain, for your fault is irre∣parable and not to be a∣mended.
XXVIII. But especially the Orange colour, or half red, is much to be feared: For if at the beginning you see that appearance within your Egg, without doubt you have burnt the Matter, and so will lose the verdure and life of the Stone.
XXIX. The colour which you ought to have, must in∣tirely be perfected in black∣ness (like to that of these Dragons) in the space of forty days.
XXX. If therefore you have not these essential marks, retire your self in good time from your work, that you may rescue your∣self from assured and cer∣tain loss.
XXXI. And note this also in particular, that it is even next to nothing to at∣tain this blackness; there is nothing more easie to come by: for from almost all things in the World, mixed with moisture, you may have a blackness by fire.
XXXII. But here you must have a blackness which comes from the per∣fect Metallick Bodies, and
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lasts a long space of time, nor can be destroyed in less than the space of five Months, after which im∣mediately follows the desi∣red whiteness: if you have this you have enough, but not all.
XXXIII. The blueish and yellowish colours, signifie that solution and 〈◊〉 is not yet finished, and that the colours of Our Mer∣cury are not as yet well mingled and rotten, or pu∣trified with the rest.
XXXIV. This 〈◊〉 them, and these colours, plainly demonstrate, that the matter or composition begins to rot or putrifie and resolve into powder, siner and smaller than the Atoms in the Sun, the which is af∣terwards changed into a permanent or fixed wa∣ter.
XXXV. This dissoluti∣on by the AEnigmatick Phi∣losophers is called Death, Destruction, Perdition; be∣cause that the Natures change their form; and from hence they raised so many Allegories of Dead Men, Tombs, Sepulchres, &c.
XXXVI. Others have called it, Calcination, De∣nudation, Separation, Tritu∣ration, and Assation; because the Compositum is chang∣ed and reduced, into most small Atoms and parts.
XXXVII. Others have called it Reduction into the first matter, Mollification, Ex∣traction, Commixtion, Lique∣faction, Conversion of Ele∣ments, Subtillization, Division, Humation, Impastation, and Distillation, because that the particulars of the Composi∣tum, are melted, brought back into seed, softned, or meliorated, and Circulated within the Glass.
XXXVIII. Others have called it, Ixir, Iris, Putrefa∣ction, Corruption, Cymmerian darkness, a Gulf, Hell, Dra∣gons, Generation, Ingression, Submersion, Complexion, Con∣junction, and Impregnation, because that the matter is black and waterish, that the Natures are perfectly
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mixed, and now subsist one by another.
XXXIX. For when the heat of the Sun works upon him, they are converted, first into a Powder, or into a fat and glutinous Water, which feeling the heat flies on high to the top or head with the Vapour or Fume, with the Wind and Air.
XL. From thence this wa ter (drawn out of the mat∣ter or Compositum) de∣scendeth again, and in de∣scending, reduces and re∣solves, (as much as may be) the rest of the Compositum, continually doing so, till the whole be like a black Broth, somewhat fat.
XLI. A while after, this water begins to coagulate or thicken somewhat more, growing very black like to Pitch: Lastly, comes the Body and Earth, which the Obscure Philosophers have called Terra foetidae.
XLII. For then by rea∣son of the perfect or com∣pleat putrefaction (which is as natural as any can be) this Earth stinks, and yields a smell like to the Scent of Graves, filled with rotten and putrified Carkases, not yet perfectly consumed.
XLIII. This Earth was called by Hermes, Terra fo∣liata, but its true and pro∣per Name is Leton or Laten, which must afterwards be whitened.
XLIV. The Ancient Phi∣losophers who were Caba∣lists have decyphred it in their Metamorphoses under the History of the Serpent of Mars, which devoured the Companions of Cad∣mus, who slew him by pier∣cing him with his Lance a∣gainst a hollow Oak which Oak, you ought seriously to contemplate and consi∣der.
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CHAP. XXX. Of the Man and Woman cloathed in an O∣range coloured Gown, in a Field Azure and Blue, with their Motto's.
I. THe Man depicted in that Figure exactly resembles my self, even as the Woman does lively re∣present Perrenelle: But the representation to the life, was of no necessity as to this work; to figure forth a Male and a Female, was all that our design required, which answers to our Sul∣phur and Mercury.
II. It was the Painters pleasure to put our resem∣blance, upon those Figures, as he did in those kneeling by the feet of the Apostles Paul and Peter, according to what we were in our youthful days.
III. These here then I made to be painted, one a Male, the other a Female, to teach thee, that in this second Operation, thou hast truly, but not perfectly two natures, conjoyned and Married together the Mas∣ouline and the Feminine, or rather the 4 Elements.
IV. And that the four natural Enemies, the hot and cold, the dry and moist, begin to approach kindly one to another; and by means of the Mediators or Peace-makers, lay down by little and little the ancient Animosity or Enmity of the old Chaos.
V. Who these peace∣makers are you must know: between the hot and the cold there is moisture, who is of the Kindred, and allied to them both; to the hot by its heat, and to the cold by its moisture.
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VI. And to begin this Conciliation, you must (as in the precedent operation) first convert all the Bodies, or the whole Compositum into water, by Dissolution.
VII. And afterwards you must coagulate this water, which will be turned into black earth, black even of the most black, whereby this Peace and Union will be wholly and most happily accomplished.
VIII. For the Earth which is cold and dry, find∣ing it self akin, and allyed to the dry and moist which are Enemies, will wholly conciliate and unite them.
IX. Thus have you a per∣fect mixture of all the four Elements, having first turn∣ed them into Water, and afterwards into Earth: I will hereafter teach you o∣ther Conversions into Air, when it shall be made all White, and into Fire, when it shall be converted into a most perfect Purple.
X. Thus have you two Natures Conjoyned or Mar∣ried together, whereby the one conceives by the other, and by this Conception the Female is Converted into the body of the Male; and the Male into the body of the Female.
XI. That is to say, they are made one only body, which is the Androgyre, or, Hermophrodite of the Anci∣ents, which, they have cal∣led, The Crow's Head, or, Nature Converted.
XII. In this manner therefore I depict them here, because you have two Natures reconciled, which (if they be order'd and ma∣naged wisely) will form an Embrion in the Womb of the Vessel, and afterwards bring forth a beautiful birth, which will prove, a most Powerful and Invincible King, incor∣ruptible; and also be a most admirable quintessence.
XIII. Thus have you the principal, and most neces∣sary Reason, or Cause of
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this Representation. The other Cause (which is also well to be noted) from the necessity of having two bo∣dies, for that in this Ope∣ration you must divide that which has been coagulated, to give an afternourishment of the Milk of Life to the little Infant when it is born, which is endued (by the Living God) with a Vege∣table Soul.
XIV. This is a rare and admirable secret, which for want of 〈◊〉 right understand∣ing, has made Fools of all such as have erred in seek∣ing after it; but has made him wise, who has viewed it, with the Eye of his Mind.
XV. This Coagulated body you must divide into two parts, the one of which shall serve for Azoth, which is to wash and cleanse the other, which is called Laten, which must be whi∣tened.
XVI. He which is wash∣ed is the Serpent 〈◊〉, who takes his beginning, or Original from the Corrup∣tion of the Earth, gathered together by the Waters of the Deluge, when the whole Composition was water.
XVII. This Serpent must be slain or 〈◊〉, and over∣come by the Arrows of A∣pollo, by the yellow Sol, that is to say by our fire, which is equal too that of the Sun.
XVIII. He who 〈◊〉, or rather the Washings, which must be continued with the other half, are the Teeth of that. serpent, which the Wife 〈◊〉 will sow in the Earth, from whence shall spring up Ar∣med Men, who in the end shall 〈◊〉 themselves, suffering themselves by op∣position to resolve into the same nature of the Earth, and the Artist to obtain his deserved Conquests.
XIX. It is of this very thing that the Philosophers have 〈◊〉 written, and so often 〈◊◊〉Dis∣solves it self, it 〈◊〉 it self, it makes it self Black, it makes it self White, it 〈◊〉 it
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self and makes it self alive again.
XX. I caused their Field to be painted Azure and Blue, to shew that we do now but begin to get out from the most black dark∣ness: For that the Azure and Blue is one of the first Colours, that the dark Wo∣man let us see; to wit, moi∣sture giving place a little to heat and dryness.
XXI. The Man and Wo∣man, are almost all Orange colourd, to 〈◊〉 that our Bodies (or our body's, which the Philosophers here call. Rebis) are not yet decocted enough; and that the 〈◊〉 from whence the black Blue, and Azure comes is but half vanquished by the dry∣ness.
XXII. For when the 〈◊〉 has got the Dominion, all will be white: and when it fights with, or is equal to the moisture, all will be in part according to these pre∣sent colours.
XXIII. The Philosophers have also called the Com∣positum in this Operation, Nummus, 〈◊〉, Arena, Boritis, 〈◊〉, Cambar, Albar 〈2 lines〉〈◊〉, &c. which they have commanded to make white.
XXIV. The Womans Motto is as it were in a white Circle round about her bo∣dy, to shew that Rebis will become white in that very manner, beginning first at the Extremities round a∣bout the white Circle.
XXV. In Schola 〈◊〉it is said, That the Sign of the first perfect white∣ness is the manifestation of a little Circle of hair, which is 〈◊〉 over the Head; and will appear on the sides of the 〈◊〉, round about the matter, in a kind of a 〈◊〉 or 〈◊〉 Colour.
XXVI. The Motto be∣longing to the Male is, Ho∣mo veniet ad judicium Dei: That belonging to the Fe∣male is, Vere illa dies 〈◊〉. These are not Sen∣tences
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of Holy Scripture, but only words which speak according to the Theologi∣cal sense of the Judgment to come.
XXVII. I have put them there not only for the The∣ological sense, concerning the Resurrection, which may serve them which on∣ly behold the outward Fi∣gures, but know nothing of the Scientifick Mystery.
XXVIII. But also for them, who gathering toge∣ther the AEnigmas and Pa∣rables of the Science, and viewing them with Lynceus's Eyes, are able to pierce in to the mysterious sense, through the visible Ob∣jects.
XXIX. Thus then, Man shall come to the Judgment of God; it signifies, that to bring the Compositum or Matter to the colour of per∣fection, it must be judged, that is, cleansed from all its blackness and Filth, be spiri∣tualized, and whitened.
XXX. Again, Surely that day will be terrible: Such in∣deed is the day of cleansing and purifying: Horrour holds the body in Prison for the space of fourscore days, in the darkness of the wa∣ters, in the extream heat of the Sun, and in the Troubles of the Sea.
XXXI. All which things ought first to pass over, be∣fore our King can become white, arising from Death to Life, to Conquer and over∣come all his Enemies.
XXXII. To make you understand something bet∣ter this Allification or Whiten∣ing, which is harder and more difficult than all the rest, (for till that time you may err at every step, but afterwards you cannot; ex∣cept you break your Ves∣sels.) I give you the fol∣lowing Explication.
Page 558
CHAP. XXXI. Of the Figure like Paul the Apostle, cloathed with a White and Yellow Robe, bordered with Gold, holding a naked Sword, with a Man kneeling by his Feet, clad in a Robe of Orange Colour, Black and White, with his Motto.
I. VIew well this Man cloathed in a Robe, intirely of a Yellowish White, and see him as it were turning his Body, so as if he would take the na∣ked Sword, either to cut off the Head, or do some other thing to the Man kneeling by his feet, clo∣thed in a Robe of Orange colour, White and Black, who crys out Dele mala quae∣tion, Blot out all the evil which I have done.
II. As if he should say, Tolle nigredinem, Take away from me my blackness; which is a term of Art: For Evil signifies in the Allegory, Blackness; as you may often read in Turba Philosophorum, Deeoct it until it come to Blackness, which will be thought evil.
III. But would you know what is meant by this Man, taking the Sword into his hand? Truly it signifies, that you must cut off the Head of the 〈◊〉, to wit, of the Man clothed in di∣vers Colours kneeling.
IV. I have taken this Portraicture and Figure out of Hermes Trismegistus his Book of the secret Art, where
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he saith, Take away the Head of the Black Man, cut off the Head of the Crow; all which signifies no more than these few words, Whi∣ten our Black.
V. Lambspring, that Noble German, hath also used it in the Commentary of his Hi∣erogly phicks, where he saith In this Wood there is a Beast all over covered with Black, if any one cut off his Head, he will loose his blackness, and put on a most white Colour.
VI. Will you understand, (saith he) what that is? The blackness is called the Head of the Crow, the which being taken away, at that in∣stant comes the white colour; which is as much as to say; that when the Cloud appears no more, this Body is said to be without an head. These are his words.
VII. In the same sense, the Wise Men have also said in other places, Take the Vi∣per called Derexa, and cut off his Head, &c. That is to say, Take away from him all his Blackness.
VIII. They have also used this Periphrasis: When they would express the multiplication of the stone, they have feigned the Ser∣pent Hydra, for that it is 〈◊〉, that if one Head be cut off, there will spring up ten in the place thereof.
IX. For the stone multi∣plies or encreases it self, ten fold every time, that they cut off this Head of the Crow; that they make it black and afterwards white; that is to say, that they dissolve it anew, and afterwards make it white again; viz. They dissolve it anew, and af∣terwards coagulate it a∣gain.
X. Observe also how the naked Sword is wreathed about with a black Girdle, yet that the ends thereof are naked and bare, and not wreathed at all.
XI. This naked shining Sword is the stone for the White, or the White-stone, so often by the Philosophers described under this Form.
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XII. To come then to this perfect and sparkling whiteness, you must know what the wreath of this black Girdle signifies, and follow that which they teach you, which is the quantity of the Imbibiti∣ons.
XIII. The two ends which are not wreathed about at all, represent the begining, and the ending; for the begining it shews you, that you must Imbibe it at the first time gently and spa∣ringly, giving it then a lit∣tle Milk, as to a Child new born, to the intent that Ixir (as Authors speak) be not drowned.
XIV. The like must we do at the end, when we see that our King is fall, and will have no more.
XV. The middle of these Operations is explicated by the fire, whose wreaths of the said black Girdle, at what time (because our Salamander lives of the fire, and in the midst of the fire, and indeed is a fire, and an Argent-Vive, or Quick-silver, which runs in the midst of the fire fearing nothing) you must feed him abun∣dantly, so as that the Virgins Milk may encompass all the matter round about.
XVI. The wreaths I paint∣ed black, because they sig∣nifie the Imbibitions, and by consequence, the blacknes∣ses: For the fire with the moisture (as I have often told you) causeth blackness.
XVII. And as these five Leaves or Rounds, shew that you must do it five times wholly, so likewise they let you know, that you must do this in five whole Months; a Month to eve∣ry Imbibition.
XVIII. And now you may see the reason why Haly Abenragel said, The de∣coction of the Compositum, or Matter is done in three times fifty days.
XIX. It is true, that if you count these little Imbi∣bitions at the beginning and
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at the end, there are seven; whereupon one of the most obscure has said, Our Head of the Crow is Leprous, and he that would cleanse it must make it go down seven times into the River of Regeneration, viz. of Jordan, as the Prophet commanded Leprous Naaman, the Syrian.
XX. Hereby compre∣hending, the beginning, which consists but of few days; the middle, and the end, which is also very short: And therefore by this Hieroglyphick, I tell you, that you must whiten your body, which by kneel∣ing begs that thing at your hands.
XXI. For nature always tends to perfection, and this is to be accomplished by the help of the Virgins Milk, and the decoction and di∣gestion of the Compositum, which you shall make with this Milk; which being dry∣ed upon your body, will tinge it into the same white Yellow, or yellowish White, which he who takes the Sword is cloathed withall; and in which Colour you must make your Corsufle to come.
XXII. The Vestments of the Figure of Paul the Apo∣stle are bordred largly with a Golden and red Citrine colour.
XXIII. Give praise now, my Son, if thou ever seest this; for then by the good Hand of Heaven, thou hast obtained a Treasure; which you must then imbibe, and tinge it by decoction and digestion, so long, till the lit∣tle Infant becomes hardy and strong to encounter a∣gainst both the water and the fire.
XXIV. In accomplishing of this, you must do that which Demageras, Senior, and Haly have called, the put∣ting of the Mother into the In∣fants Belly, which Infant the Mother had lately brought forth.
XXV. Now they call the Mother, the Mercury of the Philosophers, wherewith they make their Imbibitions and Fermentations: And the
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Infant they call the Body, the which the said Mercury is gone forth to tinge or co∣lour.
XXVI. I have therefore given you these two Hiero∣glyphicks to signifie the Albi∣fication; for now it is that you have need of great help, and here it is, that all the World is deceived.
XXVII. This Operation is indeed a Laborinth; for here is presented a thousand ways at the same Instant, besides that which you ought to go, and prusue, to the end of the Work, which is directly contrary to the beginning; to wit, in coagu∣lating what before you dis∣solved; and in making that Earth, which before was Water.
XXVIII. When you have made it White, then you have overcome the Enchant∣ed Bulls, which cast Fire and Smoak out of their No∣strils.
XXIX. Hercules now has cleansed the Stable full of Ordure, rottenness and blackness: Jason has poured the digested Broth or Li∣quor upon the Dragons of Colchos: and you have now in your power the Horn of Amalthea, which, tho' it be white, may replenish you through the whole course of Life with Riches, Honour, and Glory.
XXX. But to obtain this, you must bestir your self, and pursue the Work like Hercules, wich invincible re∣solution: for this Achelous, this moist River, is endowed with a most mighty force and often transfigures it self from one shape to another: and now, in a manner, you have done all, for that what remains, is performed with∣out any difficulty.
XXXI. These transmuta∣tions, transfigurations, or changes, are particularly de∣scribed in the Book of the Seven Egyptian Seals; where, (as also by other Authors) it is said, That the Stone, be∣fore it will wholly forsake its blackness, and become white, to the appearance of the most
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shining or polished Marble, and of a naked flaming Sword, will put on all the colours that thou canst possibly imagine.
XXXII. And that it will often 〈◊〉 it self, and as often coagulate it self again; and in the midst of those divers and contrary Operations (which it performs by virtue of the Vege∣table Soul which is within it at one and the same time it will grow Citrine, Green, Red (but not of the true Red) and be∣come Yellow, Blue, and O∣range colour; even till, that being wholly overcome by dri∣ness, all these various colours shall Vanish, and end in this ad∣rable Citrine whiteness.
XXXIII. Which last co∣lour is that of Paul's Gar∣ment, and will in a short time become like the colour of the naked Sword: after∣wards by means of a more strong and long digestion, towards the end of the work, it will be changed into a Red Citrine colour, and at last, into the perfect Red of the Vermilion, where it will repose or fix it self for ever.
XXXIV. Of this also be advised, that the Milk of Luna is not like the Virgin Milk of Sol: and that the Imbibitions of Whiteness re∣quire a more White Milk, than those of the Golden Redness.
XXXV. In this very mat∣ter I was in danger of mis∣sing my way, and so I had done indeed, had it not been for the Book of ABRAHAM the Jew; And therefore for this rea∣son, I have made to be de∣picted for you, the Figure which takes hold of the na∣ked Sword, in the proper and right colour, for it is the Emblem of that which whitens.
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CHAP. XXXII. Of the Green Field with the three Resusei∣tants, two Men and one Woman, altoge∣ther in White: Two Angels beneath, and over the Angels the Figure of our Lord and Saviour, coming to Judge the World, cloathed with a Robe, perfectly Citrine-White.
I. I Have depicted the Field Green, because that in this decoction the Compositum becomes Green, and keeps this colour longer than any other after the Black.
II. This Greenness demon∣strates particularly, that our Stone has a Vegetable Soul; and that by the help of art, it is made to grow into a true and pure Tree, to spring up, and bud forth abundantly; and afterwards to send forth infinite little Springs and Branches.
III. O Noble and Blessed Green, (saith the Rosary) which produces all things, and without whom nothing can In∣crease, Vegetate, nor Multi∣ply.
IV. The three Persons rising again, cloathed in Sparkling White, represent the Body, Sonl, and Spirit of our white stone.
V. The Philosophers do commonly use these terms of Art to hide the Secret from Unworthy Men.
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VI. They call the Body that black Earth, which is obscure and dark, and which we make white.
VII. They call the Soul, the other half divided from the body; which by the purpose of God, and work of Nature, gives to the bo∣dy by its Imbibitions and Fermentations a Vegetable Soul; viz. a Power and Vertue, to bud, or spring, increase, multiply, and be∣come White, like a naked shining Sword.
VIII. They call the Spi∣rit, the Tincture and dry∣ness; which as a Spirit, has power to pierce all things.
IX. It would be too te∣dious to tell you, how great reason the Philosophers had, to say always, and in all places, Our Stone hath answerable to human kind, a Body, a Soul, and a Spirit.
X. I will only inculcate to you, that as a Man endu∣ed with Body, Soul, and Spi∣rit, is notwithstanding but one Man, or substance: So likewise in this your white Compositum, you have but one only substance, yet con∣taining a Body, Soul, and Spirit, which are insepara∣bly united.
XI. I could very easily give you most clear Com∣parisons and Expositions of this Body, Soul, and Spirit, not fit to be divulged: but should I explicate them, I must of necessity declare things which God reserves to himself, to reveal to a se∣lect choice, of such as fear and love him, and there∣fore ought not to be writ∣ten.
XII. I have then caused to be depicted here, three persons all in white, as if they were rising again, thereby typifying forth this Body, Soul, and Spirit, to shew you that Sol, Luna, and Mercury are raised again in this Operation, viz. That they are made Elements, or Inhabitants of the Air, and Whitened.
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XIII. For we have be∣fore, called the blackness, Death: and so continuing the Metaphor, we may call Whiteness Life: which comes not, but with, and by a Re∣surrection.
XIV. The Body. To ex∣plicate this more plainly, I have made to be painted, The Body, lifting up the Stone of its Tomb, wherein it was inclosed.
XV. The Soul. This be∣cause it cannot be put into the Earth, it comes not out of a Tomb, and therefore I only depicted or placed it among the Tombs seeking its Body; It is in the form of a Woman, having her Hair dishevelled, or hang∣ing about her Ears.
XVI. The Spirit. This neither can be put into a Grave; and therefore I de∣picted it, like a Man co∣ming out of the Earth, but not from a Tomb.
XVII. These are depi∣cted all in White, thereby signifying, that the blackness, which is Death, is conquered or vanquished and over∣come; and being whitened, they are brought into a state of Life, and made thence∣forth incorruptible.
XVIII. Behold, and lift up your Eyes on high, and see the King Ascended; who being raised again by the power of Life, and Crowned with the Glori∣ous Tincture, has overcome Death, the Darkness and Moisture.
XIX. And as our Lord and Saviour shall eternally unite unto him all pure and clean Souls, and separate from him all such as are im∣pure, unclean, and wicked, as being unworthy to be united to his Divine Na∣ture:
XX. So also, our White Elixir will from henceforth inseparably unite unto its self every pure Metalick na∣ture into its own fine, pure, and fixed Silvery nature; but reject all that is Hete∣rogeneal, or strange and 〈◊〉
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XXI. Thanks be given to God, who thus bountifully has bestowed his Goodness upon us, and has given us Hearts fit to consider the Philosophical Mystery of this most pure and sparkling White, more shining, and perfect than any compoun∣ded matter:
XXII. And more Noble (next after the Immortal Soul of Man) than any sub∣stance, whether having life, or not having life: For it is a Quintessence; most pure Silver, having passed the Coupel, yea all assays: and in the words of David the Royal Prophet, It is fine Silver, seven times refi∣ned.
XXIII. What the 2 Angels playing on Instruments o∣ver the heads of them which are raised, signifie, is need∣less here to be declared: They are Divine Spirits, singing the Wonders of God in this Miraculous and Admirable Opera∣tion.
XXIV. The like may be said of the three Angels over the head of the Pi∣cture, representing our Lord and Saviour Jesus Christ; the one of which Crowns him, and the other two assisting, say, O Pater Omnipotens: O Jesu bone: Rendring unto him Immor∣tal Praise, with Eternal Thanksgiving.
CHAP. XXXIII. Of the Field Violet and Blue, with the two An∣gels of an Orange Colour, and their Motto's.
I. THe Violet and Blue Field shews forth, that being to pass, or to be changed from the White
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Stone, to the Red, you must imbibe it with a little Vir∣gins Milk of Sol, that these Colours may come forth from the Mercurial Moi∣sture, which you have dry∣ed upon the Stone.
II. In this Work of Ru∣bifying, although you do imbibe, you shall not have much black, but Violet Blue, and the Colours of the Peacock's Tail.
III. For this our Stone, is so absolute and trium∣phant in dryness, that assoon as your Mercury touches it, (the nature thereof rejoy∣cing in its like nature) it is joyned unto it, and drinks or swallows it up greedily.
IV. And therefore the black that comes of Moi∣sture can shew it self but a little, and that under the Colours of Violet and Blue, because that Dryness (as is said) does in a very short time govern absolutely.
V. I also caused to be de picted two Angels with Wings, to point out to you, the two Substances of our Matter, or Compositum; viz. The Mercurial and Sul∣phurous substance; and the fixed as well as the Volatile, which being perfectly uni∣ted together, do also flie together within the Ves∣sel.
VI. For in this Operati∣on the fixed Body will gen∣tly ascend up to Heaven, being wholly spiritual, and from thence, it will descend unto the Earth, even whi∣ther soever you please, fol∣lowing the Spirit every where, which is always moved by the fire.
VII. Whereby at length, they are made one and the self same nature; the Compositum, or Body, being made wholly spiritual; and the spiritual wholly Corpo∣real; so much has it been ground, or subtilized upon our Marble (i. e. decocted in our Fire) by the prece∣dent Operations.
VIII. The Natures then, are here transmuted into Angels, viz. they are made
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til and spiritual; and so are become the true Tinctures.
IX. Now you must re∣member to begin the Ru∣bifying, by the apposition of the Citrine Red Mercury; but you must not pour on much, only once or twice, according as you shall see occasion.
X. For this Operation ought to be done by a dry fire, and by a dry Sublima∣tion and Calcination.
XI. And now I have told you a Secret, which you shall scarcely find, or sel∣dom see written, so far am I from hiding what is neces∣sary from you: and I would to God, that every Man knew how to make Gold to his own satisfaction, that he might live a life of In∣nocency, and lead forth his Flocks to their Pastures, without Usurers, or going to Law, in imitation of the Holy Patriarchs of old.
XII. Using only as our first Fathers did, to ex∣change one thing for ano∣ther: And yet then, to have that, you must labour, and take pains, full as much as you do now.
XIII. Therefore for fear of offending God, I must∣beware how I become the Instrument of such a Change; and lest it should prove of evil consequence, I must take heed how and what I write; only repre∣senting to you, where it is chat we hide the Keys, which can open all the Doors, leading into these Secrets of Nature.
XIV. Or only to open, or cast up the Earth in that place; contenting my self, to demonstrate those things which will teach every one, to whom it shall please God to reveal this Mystery.
XV. As to know and understand what Influence the Sign Libra has, when it is enlightened by Sol and Mercury in the Month of October.
XVI. These Angels are painted of an Orange Colour,
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to signifie to you, that your white Compositum, or stone, must be a little more deco∣cted and digested, that the Black of the Violet and Blue must be chased away by the fire.
XVII. For this Orange Colour is compounded of the beautiful Golden Citrine Red, (which you have so long waited for) and of the re∣mainders of this Violet and Blue, which you have alrea∣dy in part made to vanish and flie away.
XVIII. This Orange co∣lour also shews, that the Natures are decocted and digested, and (through the assistance of God) by little and little perfected.
XIX. As for the Motto, Surgite mortui, venite ad ju∣dicium domini mei, I placed it there chiefly for the The∣ological sense, rather than for any thing else.
XX. It ends in the Throat of a Lyon all over Red, shewing thereby, that this Operation must not be dis∣continued, until you see the true Red Purple, wholly like the deep colour of the Corn Poppy, and the Vermillion of the painted Lyon, reser∣ved for Multiplication.
CHAP. XXXIV. Of the Figure representing the Apostle Peter, Cloathed in a Robe of Citrine Red, hold∣ing a Key in his Right Hand, and laying his Left upon a Woman kneeling by his Feet, in an Orange Coloured Robe, with her Motto.
I. THe Woman kneel∣ing, cloathed in an Orange coloured Garment, represents Perrenelle, as she
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was in her Youth: She is depicted in this manner of a Supplicant at the Feet of a Man with a Key in his Right Hand, stretching out his Left Hand upon her.
II. Would you know the Interpretation? This is the Stone, which in this Ope∣ration requesteth two things, (of the Mercury of Sol, which is the Philosophers Mercu∣ry, shadowed out under the form of a Man.)
III. Which two things, are Multiplication, and Pro∣jection: Which at this time is needful for her to obtain, and therefore the Man so laying his hand upon her, signifies, the granting of her Petition.
IV. But why should I cause a Woman to be pain∣ted? I could as well have caused a Man as a Woman, or rather an Angel to be de∣picted; for that the whole Natures are now Spiritual and Corporal, Masculine and Feminine.
V. But I rather chose to depict a Woman, for that she requests rather this than any other thing, as being the natural and proper de∣sires of a Woman.
VI. And also to shew you, that she requests Mul∣tiplication, I caused the Man to whom she seems to ad∣dress her self, to be paint∣ed, representing Peter with his Keys, having power to open and shut, and to bind and loose.
VII. For that the obscure Philosophers have never spoken of Multiplication, but under these common terms of Art, Aperi, Claude, Solve, Liga, viz. Open, shut, bind, loose.
VIII. By opening and loosing, they mean, the making of the body (which is hard and fixt) soft and fluid, and to run like wa∣ter: And by shutting and binding, afterwards by a more strong decoction and digestion, to coagulate it, and to bring it back again into the form of a Body.
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IX. It was requisite there∣fore to represent in this place, a Man with a Key; to shew you that you must now open and shut, (that is to say) the budding, or spring and encreasing Na∣tures.
X. For observe, so often as you shall dissolve and fix, so often will these Natures multiply, in Quantity, Qua∣lity, and Quickness or Ver∣tue; which encrease is ac∣cording to the proportion of one to ten.
XI. So that if the first augmentation be from 1 to 10, the second multiplicati∣on is from 10 to 100 (which is still but decuple) the third from 100 to 1000, the fourth from 1000 to 10000, the fifth from 10000 to 100000, the sixth from 100000 to 1000000, or a Million, thus continually increasing by a decuple pro∣portion ad infinitum: The which augmentation I per∣formed three times, thanks be to God.
XII. When your Elixir is thus brought unto a kind of Infinity; one grain thereof falling upon a vast quantity of melted Metal, will tinge∣it, and convert it into the most perfect Metal, to wit, into most fine Silver or Gold, according as it shall have been imbibed and fer∣mented, expelling, driving forth, and purging out, all the impure, and Hetero∣gene matter which was joyned with it, in its first Generation.
XIII. For this reason therefore, I caused a Key to be depicted in the hand of a Man, to signifie that the stone desires to be opened and shut for Multiplication; and also to shew you with what Mercury you ought to do this, and when, or at what time, I caused the Man's Garment to be made Citrine Red, and the Woman's of an Orange Colour.
XIV. I must speak no more of this matter, lest I transgress the Sacred Silence Philosophical: Only know
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that the Woman, who is our Stone, requesteth to have rich Accountrements, like those of the Man's with the Key, which she expresseth by her Motto, Christe, Precor esto Pius;
XV. As if she should say, O Lord my God, be good and gracious unto me, and suffer me not to be spoiled and undone, Let not him who is come thus far spoil all with his too great zeal, or fire: And though it is true, that from henceforth, I shall no more fear my Enemies, but pass the most vehement fire, like as through most pleasant Tropick Breeze.
XVI. Yet the Vessel which contains me, is always brittle and easie to be broken; and is continually subject to many sudden, unlookt for, and un∣happy accidents; for the fire being made too great, may break it in pieces, whereby, as untimely fruit, I may fall, and be for ever lost among the askes of the Dead.
XVII. Take heed there∣fore to this your fire in this place, and manage it with much gentleness and pati∣ence, attend in hope upon this most admirable quintes∣sence: And though the fire ought to be something aug∣mented, yet it must not be too much.
XVIII. And beseech the Soveraign Goodness, to prevent the Evil Spirits which haunt the Mines and Treasures of the Earth, that they destroy not thy Work, on cast a Mist before thine Eyes; nor stupisie thy mind, when thou shouldest view, consider, and perfect the Incomprehensible Mo∣tions of this Arcanum, or Quintessence, yet comprehen∣ded and shut up within this Vessel.
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CHAP. XXXV. Of the dark Violet Field, in which is a Man of a Red Purple Colour, holding the Foot of a Lyon, red as Vermillion, having Wings, and as it seems, would Ravish and carry away the Man.
I. THis Field of a Vio∣let, and dark Co∣lour, demonstrates that the Stone has obtained by a full and perfect Digestion, the perfectly beautifulGarment, which is wholly Citrine and Red, formerly demanded of the Man, with the Key in his Hand, who was clo∣thed therewith.
II. And that the com∣pleat and perfect Degestion (signified by the entire Ci∣trinity) has made her cast off her old Robe or Gar∣ment of Orange Colour.
III. The Vermillion Red Colour, of this flying Lyon, like the most pure and beau∣tifulScarlet Colour in Grain, which is the true native Cin∣nabar Red, explicates the fullAccomplishment of your Work, according to the ex∣act and rigorous Laws of Nature and Art.
IV. And that she (to wit, the Stone, Elixir, or Tincture) appears now like a ravenous Lyon, devour∣ing and swallowing up eve∣ry pure metallick Nature or Body, and changing it in∣to its own true Substance, into true and most pure fine Gold, exceeding in fineness the Gold of Ophir, or that of the best and richest Mines.
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V. And she now removes this Man out of this Vale of Miseries, here below, into (as it were) a Sea of Happiness out of the discom∣modities and Unhappinesses of this Life, into an im∣mense Ocean of Ease and Content; out of Poverty, Disgrace and Contempt, into a Kingdom, as it were, of Riches, Honour and Glory.
VI. And lastly, she re∣moves far from him Infir∣mities, Diseases, and Death, filling his Bones with Mar∣row, and his Soul with Glad∣ness, giving him Strength, Health, and a very long Life.
VII. And with her Wings she gloriously lifts him up, out of the dead, and stand∣ing Waters of Egypt (which are the vulgar thoughts of mortal Men) into a Para∣dise of Delights and Plea∣sures; making him despise this Life, with all the Rich∣es, Glories and Magnificence thereof.
VIII. And causing him Night and Day to Medi∣tate upon God and his Goodness; to aspire after the Heavenly Enjoyments; and to drink of the Delici∣ous Springs from the Foun∣tains of Everlasting Life, where Rivers of living Wa∣ters flow, making glad the City of Our God.
IX. Praises be given to God Eternally, even im∣mortal Praises, who has been gracious to us, to give us to see this perfectly Beau∣ful Purple; this Papaveran Red, this Tyrian Glory, this sparkling and fla∣ming Colour, incapable of Change or Alteration for ever, this so Desirable a Treasure.
X. A Glory, a Treasure, a Colour, a Tincture, over which the ZodiacalConstel∣lations, nor the Heaven it self can have no more Do∣minion or Power.
XI. Whose Glorious and Bright Shining Rays, not only seem to dazle the Eyes,
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but even to communicate to Man a Heavenly Portion, making him (when he sees and knows it) to be asto∣nisht, and to tremble, ama∣zing him with the stupen∣dious thoughts thereof.
XII. O Lord God Al∣mighty, give us, we pray thee, thy Grace, that we may dread and love thy great and holy Name, and by it he taught to use this so vast a Treasure well, to the encrease of our Faith, the profit of our Souls, the benefit of our Fellow Crea∣tures, and to thy Glory and Honour, now and for ever,
Amen.
CHAP. XXXVI. Flammel's Summary of Philosophy.
I. IF you would know how Metals are tran∣smuted, you must under∣stand from what matter they are generated, and how they are formed in the Mines; and that you may not err, you must see and observe, how those Trans∣mutations are performed in the Bowels or Veins of the Earth.
II. Minerals taken out of the Earth, may be changed, if before-hand they be Spi∣ritualized, and reduced into their Sulphurous, & Argent Vive nature, which are the two Sperms, composed of the Elements, the one Mas∣culine, the other Feminine.
III. The Male Sulphur, is nothing but Fire and Air; and the true Sulphur is as a Fire, but not the Vulgar, which contains no metal∣lick Substance.
IV. The Feminine Sperm is Argent Vive, which is no∣thing
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but Earth and Water; these two Sperms the anci∣ent Sages called two Dra∣gons or Serpents, of which, the one is winged, the other not.
V. Sulphur not flying the Fire, is without Wings; the winged Serpent is Argent Vive, born up by the Wind, therefore in her certain hour, she flies from the Fire, not having fixity enough to endure it.
VI. Now if these two Spermes, separated from themselves, be united again, by powerful Nature, in the potentiality of Mercury, which is the Metaline Fire: being thus united, it is called by the Philosophers the fly∣ing Dragon; because the Dra∣gon kindled by its Fire, while he flies by little and little, fills the Air with his Fire, and poysonous Vapours.
VII. The same thing doth Mercury; for being placed upon an exteriour Fire, and in its place in a Vessel; it sets on fire its inside, which is hidden in its profundity; by which may be seen, how the External Fire does burn and inflame the natural Mercury.
VIII. And then you may see how the poysonous Va∣pour breaks out into the Air, with a most stinking and pernitious poyson; which is nothing else but the head of the Dragon, which hastily goes out of Babylon.
IX. But other Philoso∣phers have compared this Mercury, with a Flying Lion, because a Lion is a devourer of other Creatures, and de∣lights himself in his vora∣city of every thing, except that which is able to resist his Violence and Fury.
X. So also does Mercury; which has in its self such a Power, Force, and Opera∣tion, to spoil and devastate a Metal of its Form, and to devour it. Mercury be∣ing too much influenced, devours and hides Metals in its Belly; but which of them so ever it be, it is cer∣tain, that it consumes it not, for in their Nature, they
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are perfect, and much more indurate.
XI. But Mercury has in it self a Substance of per∣fecting Sol and Luna: and all the imperfect Bodies or Metals, proceed from Ar∣gent Vive; therefore, the Ancients called it the Mother of Metals; whence it fol∣lows, that in its own Prin∣ciple and Center, being for∣med, it has a double Meta∣lick Substance.
XII. And first, the Sub∣stance of the Interior; then the Substance of Sol, which is not like the other Me∣tals; of these two Substan∣ces, Argent Vive is formed, which in its Body is spiri∣tually nourished.
XIII. As soon then as Nature has formed Argent Vive, of the two after-na∣med Spirits, then it endea∣vours to make them Perfect and Corporeal; but when the Spirits are of Strength, and the two Sperms awake∣ned out of their Central Principle, then they desire to assume their own Bo∣dies.
XIV. Which being done, Argent Vive the Mother must die, and being thus natu∣rally mortified, cannot (as dead things cannot) quick∣en it self as before.
XV. But there are some proud Philosophers, who in obscure words affirm, that we ought to transmute both perfect and imperfect bodies into running Argent Vive; this is the Serpent's subtilty, and you may be in danger of being bit by it.
XVI. It is true, that Ar∣gent Vive, may transmute an imperfect Body, as Lead or Tin; and may without much labour, multiply in a Quantity; but thereby it diminishes or loses its own perfection, and may no more for this reason be cal∣led Argent Vive.
XVII. But if by Art it may be mortified, that it can no more Vivifie it self, then it will be changed into another thing, as in Cinna∣bar, or Sublimate is done: For when it is by the Art
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coagulated, whether sooner or later, yet then its two Bodies assume not a fixed Body, nor can they con∣serve it, as we may see in the Bowels of the Earth.
XVIII. Lest any one therefore should err, there are in the Veins of Lead some fixed Grains or Parti∣cles of fine Sol and Luna mixed in its substance or nourishment.
XIX. The first coagula∣tion of Argent Vive is the Mine of Saturn; and most fit and proper it is to bring him unto perfection and fixation; for the Mine of Saturn is not without fixed Particles of Gold, which Particles were imparted to it by Nature: So in its self it may be multiplied, and brought to perfection, and a vast power or strength, as I have tryed and therefore affirm it.
XX. So long as it is not separated from its Mine, viz. its Argent Vive, but well kept, (for every Metal which is in its Mine, the same is an Argent Vive) then may it multiply it self, for that it has substance from its Mercury, or Argent Vive, but it will be like some Green Immature Fruit on a Tree, which the Blossom being past, becomes an un∣ripe Fruit, and then a lar∣ger Apple.
XXI. Now if any one plucks this unripe Fruit from the Tree, then its first form∣ing would be frustrate, nor would it grow larger nor ripe; for Man knows not how to give Substance, Nourishment, or Maturity, so well as Internal Nature, while the Fruit yet hangs on the Tree, which feeds it with Substance and Nou∣rishment, till the determi∣ned Maturity is accompli∣shed.
XXII. And so long also does the Fruit draw Sap or Moisture for its augmenta∣tion and nourishment, till it comes to its perfect ma∣turity.
XXIII. So is it with Sol; for if by Nature, a Grain,
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or Grains are made, and it is reduced to its Argent Vive, then also by the same it is daily (without ceasing) su∣stained and supplied, and reduced into its place, viz. Argent Vive, as he is in him∣self; and then must you wait till he shall obtain some substance from his Mercury as it happens in the Fruits of Trees.
XXIV. For as the Argent Vive, both of perfect and imperfect Bodies is a Tree, so they can have no more nourishment, otherwise than from their own Mercury.
XXV. If therefore, you would gather Fruit from Argent Vive, viz. pure Sol and Luna, if they be dis∣joyned from their Mercury; think not that you, (like as Nature did in the begining) may again conjoyn and multiply, and without change, augment them.
XXVI. For if Metals be separated from their Mine, then they (like the Fruit of Trees too soon gathered) never come to their perfe∣ction, as Nature and Expe∣rience makes it appear: For if an Apple or Pear be once plucked off from the Tree, it would then be a great Vanity to attempt to fasten it to the Tree again, expe∣cting it to encrease and grow ripe: and experience testifies, that the more it is handled, the more it wi∣thereth.
XXVII. And so it is also with Metals: For if you should take the Vulgar Sol and Luna, endeavouring to reduce them into Argent Vive, you would wholly play the Fool, for there is no Artifice yet found, where∣by it can be performed: Though you should use ma∣ny Waters, and Cements, or other things infinitly of that kind, yet would you continually err, and that would befal you, which would him that should tie unripe Fruit to their Trees.
XXVIII. Yet some Phi∣losophers have said truly, That if Sol and Luna, by a right Mercury, or Argent Vive be rightly conjoyned, they
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will make all imperfect me∣tals perfect: But in this thing most Men have erred, who having these three, Vegetables, Animals, and Minerals, which in one thing are conjoyned; for that they considered not, that the Philosophers speak not of Vulgar Sol, Luna, and Mercury, which are all dead, and receive no more substance or increase from Nature, but remain the same in their own Essence, without the possibility of bringing others to perfe∣ction.
XXIX. They are Fruits plucked off from their Trees before their time, and are therefore of no value or esti∣mation: Therefore seek the Fruit in the Tree, that leads them streight to it, whose Fruit is daily made greater with increase, so long as the Tree bears it: This Work is seen with joy and satisfaction; and by this means one may trans∣plant the Tree without ga∣thering the Fruit, fixing it into a moister, better, and a more fruitful place, which in one day will give more nourishment to the Fruit, than it received otherwise in an Hundred Years.
XXX. In this therefore it is understood, that Mer∣cury, the much commended Tree must be taken, which has in its power indissolva∣bly Sol and Luna; and then transplanted into another Soil nearer the Sun, that thence it may gain its pro∣fitable increase, for which thing, Dew does abundant∣ly suffice: For where it was placed before, it was so weakened by Cold and Wind, that little Fruit could be expected from it, and where it long stood and brought forth no Fruit at all.
XXXI. And indeed the Philosophers have a Gar∣den, where the Sun as well Morning as Evening re∣mains with a most sweet Dew, without ceasing, with which it is sprinkled and moistened; whole Earth brings forth Trees and Fruits, which are transplan∣ted thither, which also re∣ceive
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descent and nourish∣ment from the pleasant Meadows.
XXXII. And this is done daily, and there they are both corroborated and quickened, without ever sading; and this more in one Year, than in a thou∣sand, where the cold af∣fects them.
XXXIII. Take them therefore, and Night and Day cherish them in a Di∣stillatory Fire; but not with a Fire of Wood or Coals, but in a clear transparent Fire, not unlike the Sun, which is never hotter than is requisite, but is always alike: For a Vapour is the Dew, and Seed of Metals, which ought not to be al∣tered.
XXXIV. Fruits, if they be too hot, and without Dew or moisture, they a∣bide on the Boughs, but without coming to perfe∣ction, only withering or dwindling away: But if they be fed with heat and due moisture on their Trees, then they prove Elegant and fruitful: For heat and moisture are the Elements of all Earthly things, Ani∣mal, Vegetable, and Mi∣neral.
XXXV. Therefore Fires of Wood and Coal produce or help not Metals; those are violent Fires, which nou∣rish not as the heat of the Sun does, that conserves all Corporeal things; for that it is natural which they fol∣low.
XXXVI. But a Philoso∣pher acts not what Nature does: For Nature where she rules, forms all Vegeta∣bles, Animals, and Mine∣rals, in their own degrees: Men, do not after the same sort, by their Arts make natural things: When Na∣ture has finished her work about them; then by our Art they are made more perfect.
XXXVII. In this man∣ner the ancient Sages and Philosophers, for our infor∣mation, wroughr on Luna and Mercury her true Mo∣ther,
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of which they made the Mercury of the Philoso∣phers, which in its Opera∣tion is much stronger than the Natural Mercury: For this is serviceable only to the simple, perfect, imper∣fect, hot and cold Metals: But our Mercury, the Philo∣sopher's-Stone, is useful to the more than perfect, im∣perfect Bodies, or Metals.
XXXVIII. Also that the Sun may perfect and nou∣rish them without diminu∣tion, addition, or immuta∣tion, as they were created or formed by Nature, and so leaves them, not negle∣cting any thing.
XXXIX. I will not now say, that the Philosophers conjoyn the Tree, for the better perfecting their Mer∣cury, as some unskilful in the nature of things, and unlearned Chymists affirm, who take common Sol, Lu∣na, and Mercury, and so unnaturally handle them, till they evanish in smoak: These Men endeavour to make the Philosophers Mer∣cury, but they never attain∣ed it, which is the first mat∣ter of the Stone, and the first Minera thereof.
XL. If you would come hither and find good, and to the Mountain of the sea∣ven, where there is no plain, you would betake your self, from the highest, you must look downward to the sixth, which you will see afar off.
XLI. In the height of this Mountain, you will find a Royal Herb trium∣phing, which some have called Mineral, some Vege∣table, some Saturnine: But let its Bones or Ribs be left, and let a pure clean Broth be taken from it; so will the better part of your work be done.
XLII. This is the right and subtil Mercury of the Philosophers, which you are to take, which will make first the white work, and then the red: If you have well understood me, both of them are nothing else, as they term them, but the practick, which is so easie
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and so simple, that a Wo∣man sitting by her Distaff may perfect it.
XLIII. As if in Winter she would put her Eggs un∣der a Hen, and not wash them (because Eggs are put under a Hen without wash∣ing them) and no more la∣bour is required about them, than that they should be e∣very day turned, that the Chickens may be the bet∣ter and sooner hatched, concerning the which e∣nough is said.
XLIV. But that I may follow the Example, first, wash not the Mercury, but take it, and (with its like, which is fire) place it in the Ashes, which is Straw, and in one Glass which is the Nest, without any other thing in a convenient Alem∣bick, which is the House, from whence will come forth a Chicken, which with its Blood will free thee from all Diseases, and with its Flesh will nourish thee, and with its Feathers will cloath thee, and keep thee warm from the Injuries of the cold and ambient Air.
XLV. For this cause I have written this present Treatise, that you may search with the greater de∣sire, and walk in the right way: And I have written this small Book, this Summa∣ry, that you might the better comprehend the Sayings and Writings of the Philoso∣phers, which I believe you will much better under∣stand for time to come.
The End of Flammel's Book.
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ROGERII BACHONIS RADIX MUNDI
Translated out of Latin into English, and Claused, By WILLIAM SALMON.
CHAP. XXXVII. Of the Original of Metals, and Principles of the Mineral Work.
I. THE Bodies of all Natural Things be∣ing as well perfect as im∣perfect from the Original of time, and compounded of a quaternity of Elements or Natures, viz. Fire, Air, Earth, Water, are conjoyn∣ed by God Almighty in a perfect Unity.
II. In these four Elements is hid the Secret of Philoso∣phers: The Earth and Wa∣ter give Corporeity and Vi∣sibility: The Fire and Air, the Spirit and Invisible Power, which cannot be seen or touched but in the other two.
III. When these four E∣lements are conjoyned, and made to exist in one, they become another thing; whence it is evident, that all things in nature are com∣posed of the said Ele∣ments,
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being altered and changed.
IV. So saith Rhasis, Sim∣ple Generation, and Natural Transformation is the Operati∣on of the Elements.
V. But it is necessary, that the Elements be of one kind, and not divers, to vit, Simple: For otherwise neither Action nor Passion could happen between them: So saith Aristotle, There is no true Generation, but of things agreeing in Na∣ture. So that things be not made but according to their Natures.
VI. The Eldar or Oak Trees will not bring forth Pears; nor can you gather Grapes of Thorns, or Figs of Thistles, things bring not forth, but only their like, or what agrees with them in Nature, each Tree its own Fruit.
VII. Our Secret there∣fore is to be drawn only out of those things in which it is. You cannot extract it out of Stones or Salt, or other Heterogene Bodies: Neither Salt nor Alum en∣ters into our mystery: But as Theophrastus saith, The Philosophers disguise with Salts and Alums, the Places of the Elements.
VIII. If you prudently desire to make our Elixir, you must extract it from a Mineral Root: For as Geber saith, You must obtain the perfection of the Matter from the Seeds thereof.
IX. Sulphur and Mercury are the Mineral Roots, and Natural Principles, upon which Nature her self acts and works in the Mines and Caverns of the Earth, which are Viscous Water, and Subtil Spirit running through the Pores, Veins, and Bow∣els of the Mountains.
X. Of them is produced a Vapour or Cloud, which is the substance and body of Metals united, ascending, and reverberating upon its own proper Earth, (as Ge∣ber sheweth) even till by a temperate digestion through the space of a Thousand
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Years, the matter is fixed, and converted into a Mine∣ral Stone, of which metals are made.
XI. In the same manner of Sol which is our Sulphur, being reduced into Mercu∣ry by Mercury, which is the Viscous Water made thick, and mixt with its proper Earth, by a tempe∣rate decoction and digesti∣on, ariseth the Vapour or Cloud, agreeing in nature and substance with that in the Bowels of the Earth.
XII. This afterwards is turned into most subtil wa∣ter, which is called the Soul, Spirit, and Tincture, as we shall hereafter shew.
XIII. When this Water is returned into the Earth, (out of which it was drawn) and every way spreads through or is mixed with it, as its proper Womb, it be∣comes fixed. Thus the Wise man does that by Art in a short time, which Nature cannot perform in less than the Revolution of a Thou∣sand Years.
XIV. Yet notwithstand∣ing, it is not We that make the metal, but Nature her self that does it. Nor do or can we change one thing into another; but it is Na∣ture that changes them: We are no more than meer Servants in the work.
XV. Therefore Medus in Turba Philosophorum, saith, Our Stone naturally contains in it the whole Tincture. It is perfectly made in the Mountains and Body of the Earth; yet of it self (with∣out art) it has no life or power whereby to move the Elements.
XVI. Chuse then the na∣tural Minerals, to which, by the advice of Aristotle, add Art: For Nature gene∣rates Metaline Bodies of the Vapours, Clouds, or Fumes of Sulphur and Mercury, to which all the Philosophers agree. Know therefore the Principles upon which Art works, to wit, the Princi∣ples or beginnings of Me∣tals: For he that knows not these things shall never at∣tain
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to the perfection of the Work.
XVII. Geber saith, He who has not in himself the knowledge, of the Natural Principles, is far from attain∣ing the perfection of the Art: being Ignorant of the Mi∣neral Root upon which he should work.
XVIII. Geber also farther saith, That our Art is only to be understood and Learned through the true wisdom and knowledge of Natural things: that is, with a wis∣dom searching into the Roots and Natural princi∣ples of the matter.
XIX. Yet saith he, my Son, I shew thee a Secret, though thou knowest the Principles, yet therein thou canst not follow Nature in all things. Herein some have erred, in Essaying to follow Nature in all her pro∣perties and differences.
CHAP. XXXVIII. Of Mercury, the Second Principle of the Work.
I. THe second Principle of our Stone is cal∣led Mercury, which some Philosophers call (as it is simple of it self) a Stone. One of them said, This is a Stone, and no Stone, and that without which Nature never performs any thing; which enters into, or is swal∣lowed up of other Bodies, and also swallows them up.
II. This is simply Argent Vive, which contains the Es∣sential Power, which Expli∣cates the Tincture of our Elixir or Philosophers Stone.
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III. Therefore saith Rha∣sis, such a thing may be made of it which exceedeth the highest perfection of Nature. For it is the Root of Metals, Har∣monises with them, and is the Medium that expli∣cates and conjoyns the Tinctures.
IV. For it swallows up that which is of its own Nature and production; but rejects what isForreign and Heterogene: being of an Uniform substance in all its parts.
V. Wherefore our Stone is called Natural, or Mine∣ral, Vegetable, and Animal, for it is Generated in the Mines, and is the Mother or Womb of all Metals, and by projection converts into Metals: it Springs or Grows like a Vegetable: and a∣bounds with Life like an Animal, by peircing with its Tincture, like Spirit and Life, every where, and through all particles.
VI. Morien saith, This Stone is no Stone that can Ge∣nerate a living Creature. Ano∣ther faith, It is cast out upon the Dunghil as a vile thing, and is hidden from the Eyes or understandings of Ignorant Men.
VII. Also in Libro Speculi Alchymiae, it is said, Our Stone is a thing rejected, but found in Dunghils (i. e. in putrefaction, or the Mat∣ter being putrefied) con∣taining in it self the four Elements, over which it Triumphs, and is certainly to be perfected by humane industry.
VIII. Some make Mercu∣ry of Lead, Thus: R Lead, melt it six or Seven times, and quench it in Salt Armoniac dissolved, of which take〈◊◊〉: Sal Vitrioli, 〈◊〉 j. Borax 〈◊〉ss: mix, and Digest Forty days in Igne Philosophorum: So have you Mercury, not at all differing from the Natural. But that is not fit for our work, as the Mineral is. If you have any understand∣ing, this Caution may suf∣ficiently instruct you.
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CHAP. XXXIX. Of the Purification of the Metals and Mer∣cury for our Work.
I. THis is a great and certain truth, that the Clean ought to be sepa∣rated from the Unclean, for nothing can give that which it has not: For the pure substance is of one sim∣ple Essence, void of all He∣terogeneity: But that which is impure and unclean, con∣sists of Heterogene parts, is not simple, but compound∣ed (to wit of pure and im∣pure) and apt to putrifie and corrupt.
II. Therefore let nothing enter into your Compositi∣on, which is Alien or Fo∣reign to the matter, (as all Impurity is;) for nothing goes to the Composition of our Stone, that proceedeth not from it, neither in part nor in whole.
III. If any strange or fo∣reign thing be mixed with it, it is immediately corrup∣ted, and by that Corrupti∣on your Work becomes fru∣strate.
IV. The Citrine Bodies (as Sol, &c.) you must purge by Calcination or Cementation; and it is then purged or purified if it be fine and florid.
V. The metal being well cleansed, beat it into thin Plates or Leaves (as is Leaf Gold,) and reserve them for use.
VI. The White Liquor (as Mercury) contains two Superfluities, which must necessarily be removed from it, viz. Its foetid Earthiness, which hinders its Fusion: and its Humidity, which causes its flying.
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VII. The Earthiness is thus removed. Put it into a Marble or Wooden mortar, with its equal weight of pure fine and dry Salt, and a little Vinegar! Grind all with the Pestle, till nothing of the mat∣ter appears, but the whole Salt becomes very black. Wash this whole matter with pure Wa∣ter, till the Salt is dissolved; this filtby water decant, and put to the Mercury again as much more Salt and Vinegar, grinding it as before, and washing it with fair water, which work so often repeat, till the water comes clear from it, and that the Mercury re∣mains pure bright and clear like a Venice Looking Glass, and of a Coelestial Colour. Then strain it through a Linen Cloth three or four times dou∣bled, two or three times (into a clean Glass Vessel) till it be dry.
VIII. The proportion of the parts is as 24 to 1. There are 24 Hours in a Natural Day, to which add one, and it is 25. [to wit, the Rising of the Sun.] To un∣derstand this, is Wisdom, as Geber saith. Indeavour through the whole Work to over-power the Mercury in Commixtion.
IX. Rhasis saith, Those Bodies come nearest to per∣fection, which contain most Argent Vive: He farther saith, That the Philosophers hid nothing but Weight and Measure, to wit, the Pro∣portions of the Ingredients, which is clear, for that none of them all agree one with another therein: which causeth great error.
X. Though the matters be well prepared and well mixed, without the Pro∣portions or Quantities of the things be just, and ac∣cording to the reason of the Work, you will miss of the truth, or the end, and lose all your Labour; you will not indeed bring any thing to perfection.
XI. And this is evident in the Examination: When there is a Transmutation of the Body, or that the Body is changed, then let it be put into the Cineritium or
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Test, and then it will be consumed, or otherwise re∣main; according as the proportions are more or less than just; or just as they 〈◊〉 to be.
XII. If they be right and just, according to the Rea∣son of that, your Body will be incorruptible and remain firm, without any loss, through all Essays and Try∣als: you can do nothing in this work without the true knowledge of this thing, whose Foundation is Natu∣ral matter, purity of sub∣stance, and right Reason or proportion.
CHAP. XL. Of the Conjunction of the Principles, in order to this great Work.
I. EUclid the Philosopher, and a man of great understanding, advises to work in nothing but in Sol and Mercury; which joyned together make the wonder∣ful and admirable Philoso∣phers Stone, as Rhasis saith: White and Red, both pro∣ceed from one Root; no other Bodies coming be∣tween them.
II. But yet the Gold, wanting Mercury, is hindred from working according to his power. Therefore know that no Stone, nor Pearl, or other Forreign thing, but this our Stone, belongs to this work.
III. You must therefore Labour about the Dissoluti∣on of the Citrine Body, to reduce it into its first matter: for as Rhasis saith, We dis∣solve Gold, that it may be re∣duced into its first Nature or matter that is into Mercury.
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IV. For being broken and made One, they have in themselves the whole Tincture both of the Agent and Patient. Wherefore saith Rhasis, make a Marri∣age (that is a Conjunction) between the RED Man, and his WHITE Wife, and you shall have the whole Secret.
V. The same saith Mer∣lin: If you Merry the White Woman to the Red Man, they will be Conjoyned and Imbrace one another, and become im∣pregnated. By themselves they are Dissolved, and by them∣selves they bring forth what they have conceived, where∣by, the two are made but one Body.
VI. And truly our Dis∣solution, is only the redu∣cing the hard Body into a liquid form, and into the Nature of Argent Vive, that the Saltness of the Sulphur may be diminished.
VII. Without our Brass then be Broken, Ground, and Gently and Prudently managed, till it will be re∣duced from its hard and Dense Body, into a thin and subtil Spirit, you la∣bour in Vain.
VIII. And therefore in the Speculum Alchymiae it is said, The first work is the re∣ducing the Body into Water, that is, into Mercury. And this the Philosophers called Dissolution, which is the Foundation of the whole Art.
IX. This Dissolution makes the Body of an Evident Liquidity, and ab∣solute Subtilty: and this is done by a gentle Grinding, and a soft and continued Assation or Digestion.
X. Wherefore saith Rha∣sis, the work of making our Stone is, that the matter be put into its proper Vessel, and continually Decocted and Digested, until such time as it wholly Ascends, or Sublimes to the top there∣of.
XI. This is declared in Speculum Philosophorum. The
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Philosophers Stone is converted from a vile thing, into a pre∣tious Substance: for the Se∣men Solare, is cast into the Matrix of Mercury, by Co∣pulation or Conjunction, where∣by in process of time they be made one.
XII. Also, that when it is Compounded with the like, and Mercurizated, then it shall be the Spring∣ing Bud. For the Soul, the Spirit and the Tincture may then be drawn out of them by the help of a gentle Fire.
XIII. Therefore saith Aristotle, the true matters or principles are not possi∣ble to be transformed or changed (by the most Learned in Alchymie) ex∣cept they be reduced into their first matter.
XIV. And Geber saith, all ought to be made of Mercury only: for when Sol is reduced to its first Original or Matter, by Mercury, then Nature em∣braceth Nature.
XV. And then it will be easie to draw out the Subtil and Spiritual Substance thereof: of which Alkindus saith, take the things from their Mines, and Exact or Subtilize them, and reduce them to their Roots, or first matter, which is Lumen Luminum.
XVI. And therefore, ex∣cept you cast out the Red∣ness with the Whiteness, you will never come to the ex∣alted glory of the Redness. For Rhasis saith, He that knows how to convert Sol into Luna, knows how to convert Luna into Sol.
XVII. Therefore saith Pandophilus in Turba Philoso∣phorum, he that prudently draws the Virtue or Power from Sol, and his Shadow, shall obtain a great Secret.
XVIII. Again it is said, without Sol, and his Sha∣dow, no Tinging Virtue or Power is generated.
XIX. And whosoever it is that shall endeavour to
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make a Tinging or Colour∣ing Tincture, without these things, and by any other means, he Errs, and goes astray from Truth, to his own hurt, loss and detri∣ment.
CHAP. XLI. Of the Vessel, Lute, Closing, and Times of the Philosophick Work.
I. THe Vessel for our Stone is but one, in which the, whole Magistery or Elixir is performed and perfected; this is a Cucur∣bit, whose Bottom is round like an Egg, or an Urinal, smooth within, that it may Ascend and Descend the more easily, covered with a Limbeck round and smooth every where, and not very high, and whose Bottom is round also like an Egg.
II. Its largeness ought to be such; that the Me∣dicine or matter may not fill above a fourth part of it, made of strong double Glass, clear and transparent, that you may see through it, all the Colours appertaining to, and appearing in the work; in which the Spirit moving continually, cannot pass or flie away.
III. Let it also be so clo∣sed, that as nothing can go out of it, so nothing can enter into it; as Lucas saith, Lute the Vessel strongly with Lutum Sapientiae, that no∣thing may get in or go out of it.
IV. For if the Flowers, or matter subliming, should breath out, or any strange Air or matter enter in, your work will be spoiled and lost.
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V. And though the Phi∣losophers oftentimes say, that the matter is to be put into the Vessel, and closed up fast, yet it is sufficient for the Operator, once to put the said matter in, once to close it up, and so to keep it even to the very perfecti∣on and finishing of the work. If these things be often re∣peated, the work will be spoiled.
VI. Therefore saith Rha∣sis, keep your Vessel continually close, encompassed with Dew, [which demonstrates what kind of Heat you are to use,] and so well Luted that none of the Flowers, or that which sublimes, may get out, or vanish in Vapor or Fume.
VII. And in Speculum Alehymiae it is said, Let the Philosophers Stone remain shut within the Vessel strongly, un∣til such time, that it has drunk up the Humidity, and let it be nourished with a con∣tinual Heat till it becomes White.
VIII. Also another Phi∣losopher in his Breveloquium saith, as there are three things in a natural Egg, viz. the Shell, the White, and the Yolk, so likewise there are three things corresponding to the Philosophers Stone, the Glass Vessel, the White Liquor, and the Citrine Body.
IX. And as of the Yolk and White, with a little Heat, a Bird is made, (the Shell being whole, until the coming forth or Hatching of the Chicken:) so is it in the work of the Philoso∣phers Stone. Of the Citrine Body, and White Liquor, with a temperate or gen∣tle Heat is made the Avis Hermetis, or Philosophers Bird.
X. The Vessel being well and perfectly closed, and never so much as once opened till the perfection or end of the work: so that you see the Vessel is to be kept close, that the Spirit may not get out and evanish.
XI. Therefore saith Rha∣sis, Keep thy Vessel and its jun∣ctures close and firm, for the
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Conservation of the Spirit. And another saith, close thy Vessel well, and as you are not to cease from the work, [or let it cool,] so neither are you to make too much haste, [neither by too great a heat, nor too soon open∣ing of it.]
XII. You must take spe∣cial care that the Humidity [which is the Spirit] gets not out of the Vessel; for then you will have nothing but a Dead Body remain∣ing, and the work will come to nothing.
XIII. Socrates saith, Grind it with most sharp Vinegar, till it grows thick, and be careful that the Vinegar be not turned into fume, and perish.
CHAP. XLII. Of the Philosophers Fire, the kinds and Government thereof.
I. THE Philosophers have described in their Books a two fold Fire, a moist and a dry.
II. The moist Fire they called the warm Horse Belly; in the which, so long as the Humidity remains, the Heat is retained; but the Hu∣midity being Consumed, the Heat vanishes and ceases, which Heat being small, seldom lasts above five or six days: but it may be Conserved and renew∣ed, by casting upon it ma∣ny times Urine mixt with Salt.
III. Of this Fire speaks Philares the Philosopher: The property of the fire of the Horse Belly, is, not to destroy with its dryness the Oyl, but augments it with its humidi∣ty; whereas other fire would be apt to consume it.
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IV. Senior the Philoso∣pher saith, Dig a Sepulchre and bury the WOMAN with her MAN, or Husband in Horse-dung [or Balneo of the same heat] until such time as they be intimately conjoyned or united.
V. Altudonus the Philo∣pher saith likewise, you must hide your Medicine in Horse∣dung, which is the fire of the Philosophers, for this Dung is hot, moist, and dark, having a humidity in it self, and an excellent light, [or Whiteness.
VI. There is no other fi∣re comparable to it in the World, excepting only the natural heat of a Man, or Womans Body.]
VII. This is a Secret. The Vapour of the Sea not burned, the Blood of Man, and the Blood of the Grape is our Red Fire.
VIII. The Dry Fire, is the Fire of the Bodies them∣selves; and the Inflammabi∣lity of every thing able to be burned: Now the go∣vernment of these Fires is thus:
IX. The Medicine of the White ought to be put into the moist fire, until the Complement of the White∣ness shall appear in the Ves∣sel. For a gentle fire is the conservation of the Humi∣dity.
X. Therefore saith Pan∣dolphus, You are to understand that the Body is to be dissolved with the Spirit; with which they are mixed by an easie and gentle decoction, so that the Body may be spiritualized by it.
XI. Ascanius also saith, A gentle fire gives health, but too much or great a heat will not conserve or unite the Elements, but on the contrary divide them, waste the hu∣midity, and destroy the whole work.
XII. Therefore saith Rha∣sis, Be very diligent and care∣ful in the sublimation and li∣quefaction of the matter, that you increase not your fire too
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much, whereby the water may ascend to the highest part of the Vessel: For then wanting a place of Refrigeration, it will stick fast there, where∣by the Sulphur of the Ele∣ments will not be perfect∣ed.
XIII. For indeed in this work, it is necessary that they be many times eleva∣ted, or sublimed, and de∣pressed again.
XIV. And the gentle or temperate Fire is that only which compleats the mix∣ture, makes thick, and per∣fects the work.
XV. Therefore saith Botulphus, That gentle fire, which is the White fire of the Philosophers, is the greatest and most principal matter of the Operation of the Ele∣ments.
XVI. Rhasis also saith, Burn our Brass with a Gentle Fire, such as is that of a Hen for the hatching of Eggs, until the Body be broken, and the Tincture extracted.
XVII. For with an easie decoction, the water is con∣gealed, and the humidity which corrupteth, drawn out; and in drying, the burning is avoided.
XVIII. The happy pro∣secution of the whole work, consists in the exact temperament of the fire: Therefore beware of too much heat, lest you come to solution before the time, [viz. before the matter is ripe:] For that will bring you to despair of attaining the end of your hopes.
XIX. Wherefore saith he, Beware of too much fire, for if it be kindled before the time, the matter will be Red, before it comes to ripeness and perfection, [whereby it be∣comes like an Abort, or the unripe Fruit of the Womb; whereas it ought to be first White, then Red, like as the Fruits of a Tree, a Cherry is first White, then Red, when it comes to its perfection.]
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XX. And that he might indigitate a certain time, (as it were) of Decoction, he saith, That the dissolution of the Body, and Coagulation or Congeiation of the Spirit, ought to be done, by an easie decoction in a gentle fire, and a moist Putrefaction, for the space of one hundred and forty Days.
XXI. To which Orsolen assents saying, In the begin∣ning of the mixture, you ought to mix the Elements (being sincere and made pure, clean, and rectified with a gentle fire) by a slow and natural digestion, and to beware of too much fire, till you know they are conjoyned.
XXII. Bonellus also saith, That by a Temperate and Gen∣tle heat continued, you must make the pure and perfect Body.
CHAP. XLIII. Of the AEnignia's of Philosophers, their De∣ceptions, and Precautions concerning the same.
I. YOu ought to put on Courage, Resoluti∣on and Constancy, in at∣tempting this great work, lest you Err, and be de∣ceived, sometimes following or doing one thing, and then another.
II. For the knowledge of this Art consisteth not in the multiplicity, or great number of things, but in Unity; Our Stone is but One, the matter is One, and the Vessel is One: The Government is One, and the disposition is One. The whole Art and Work thereof is One, and begins
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in One manner, and in One manner it is finished.
III. Notwithstanding the Philosophers have subtily delivered themselves, and clouded their instructions with AEigmatical and Ty∣pical Phrases and Words, to the end that their Art might not only be hidden and so continued, but also be had in the greater Ve∣neration.
IV. Thus they advise to Decoct, to Commix, and to Conjoyn; to Sublime, to Bake, to Grind, and to Congeal; to make Equal, to Puttefie, to make White, and to make Red; of all which things, the order. management and way of working is all one, which is only to Decoct.
V. And therefore to Grind is to Decoct, of which you are not to be weary, saith Rhasis: Digest continually, but not in haste [that is, not with too great a Fire;] cease not, or make no intermission in your work, follow not the Arti∣fice of Sophisters, but pur∣sue your Operation, to the Complement and perfecti∣on thereof.
VI. Also in the Rosary it is advised, to be cautious and watchful, lest your work prove dead or imperfect, and to continue it with a long Decoction. Close up well thy Vessel, and pursue to the end.
VII. For there is no Ge∣neration of things, but by Putrefaction, by keeping out the Air, and a continu∣al internal motion, with an equal and gentle Heat.
VIII. Remember when you are in your work, all the Signs and Appearances which arise in every De∣coction, for they are neces∣sary to be known and un∣derstood in order to the perfecting the matter.
IX. You must be sure to be incessant and continual in your Operation, with a gentle Fire, to the appear∣ing of the perfect White∣ness, which cannot be if
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you open the Vessel, and let out the Spirit.
X. From whence it is E∣vident, that if you man∣nage your matter ill, or your Fire be too great, it ought to be extinguished: Therefore saith Rhasis, pur∣sue your business incessantly, beware of instability of mind, and too great expectations, by a too hasty and precipitate pur∣suit, lest you lose your End.
XI. But as another Phi∣losopher saith, Digest, and Digest again, and be not wea∣ry: The most exquisite and industrious Artist, can ne∣ver attain to perfection by too much haste, but only by a long and continual Decoction and Digestion, (for so Nature works, and Art must in some measure imitate Nature.)
CHAP. XLIV. Of the Various Signs Appearing in every Operation.
I. THis then is the thing, that the Vessel with the Medicine be put into a moist Fire; to wit, that the middle or one half of the Vessel be in a moist Fire (or Balneo, of equal Heat with Horse-Dung,) and the other half out of the Fire, that you may daily look in∣to it.
II. And in about the space of Forty Days, the superficies or upper part of the Medicine will appear black as melted Pitch: and this is the Sign, that the Citrine Body is truly con∣verted into Mercury.
III. Therefore saith Bo∣nellus, when you see the black∣ness
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of the Water to appear, be assured that the (Citrine) Body is made Liquid: The same thing saith Rhasis; the Disposition or Operation of our Stone is One, which is, that it be put into its Vessel and care∣fully Decocted and Digested, till such time as the whole Body ibe Dissolved and As∣cended.
IV. And in another place he saith, continue it upon a temperate or gentle Balneo, so long till it be perfectly Dissolved into Water, and made impalpable, and that the whole Tincture be ex∣tracted into the blackness, which is the Sign of its dis∣solution.
V. Lucas also assureth us, that when we see the black∣ness of the water in all things to appear, that then the Body is dissolved, or made Liquid.
VI. This blackness the Philosophers called the first Conjunction; for then the Male and Female are joyn∣ed together; and it is the Sign of perfect mixtion.
VII. Yet notwithstand∣ing, the whole Tincture is not drawn out together; but it goes out every day, by little and little, until by a great length of time, it is perfectly extracted, and made compleat.
VIII. And that part of the Body which is dissolv∣ed, ever Ascends or Rises to the Top, above all the other undissolved Matter which remains yet at Bot∣tom.
IX. Therefore saith, A∣vicen, That which is spiritual in the Vessel Ascends up to the Top of the Matter, and that which is yet gross and thick, remains in the Bottom of the Vessel.
X. This blackness is cal∣led among the Philosophers by many Names, to wit, The Fires, the Soul, a Cloud, the Revens-Head, a Coal, Our Oyl, Aqua vitae, the Tincture of Redness, the shadow of the Sun, Black Brass, Water of Sulphur; and by many o∣ther Names.
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XI. And this Blackness is that which conjoyneth the Body with the Spirit.
XII. Then saith Rhasis, The Government of the Fire be∣ing observed for the space of Forty Days, both (to wit the White Liquor, and the Citrine Body) are made a Permanent or fixt Water, covered over with blackness; which black∣ness (if rightly ordered) com∣eth to its perfection in Forty Days space.
XIII. Of which another Philosopher saith; so long as the obscure blackness ap∣peareth the WOMAN hath the Dominion: and this is the first Conception or strength of our Stone: For if it be not first Black, it shall never be either White or Red.
XIV. Avicen saith, That Heat causeth blackness first, in a moist Body; then the humi∣dity being consumed, it putteth off or loseth its blackness; and as the Heat encreaseth (or is continued) so it grows white.
XV. Lastly, by a more inward Heat, it is Calcin'd into Ashes, as the Philoso∣phers teach.
XVI. In the first De∣coction (which is called Putrefaction) Our Stone is made all Black, to wit, a Black Earth, by the drawing out of its Humidity; and in that Blackness, the White∣ness is hidden.
XVII. And when the Humidity is reverted upon the Blackness again, and by a continued soft and gentle Digestion is made fixed with its Earth, then it becomes White.
XVIII. In this Whiteness, the Redness is hidden; and when it is Decocted and Digested by augmentation (and continuance) of the Fire, that Earth is changed into Redness, as we shall hereafter teach.
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CHAP. XLV. Of the Eduction of the Whiteness out of the Blackness or Black Matter.
I. NOw let us revolve to the Black matter in its Vessel, [not so much as once opened, but] con∣tinually closed: Let this Vessel I say, stand conti∣nually in the moist fire, till such time as the White Co∣lour appears, like to a white moist Salt.
II. The Colour is cal∣led by the Philosophers Arsenick, and Sal Armoni∣ack; and some others call it, The thing without which no profit is to be had in the Work.
III. But inward white∣ness appearing in the Work, then is there a perfect Con∣junction, and Copulation, of the Bodies in this Stone, which is indissoluble: And then is fulfilled that saying of Hermes, The thing which is above, is as that which is beneath; and that which is beneath, is as that which is above, to perform the My∣stery of this matter.
IV. Phares saith, Seeing the Whiteness appearing above in the Vessel, you may be cer∣tain, that in that Whiteness, the Redness lies hid; but be∣fore it becomes White, you will find many Colours to appear.
V. Therefore saith Dio∣medes, Decoct the Male and the [Female or] Vapour toge∣ther, until such time as they shall become one dry Body; for except they be dry, the divers or various Colours will not ap∣pear.
VI. For it will ever be black, whilst that humidity
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or moisture has the domi∣nion; but if that be once wasted, then it emits divers Colours, after many and several ways.
VII. And many times it shall be changed from Co∣lour to Colour, till such time as it comes to the fixed Whiteness.
VIII. Synon saith, All the Colours of the World will ap∣pear in it when the Black hu∣midity is dryed up.
IX. But value none of these Colours, for they be not the true Tincture: yea many times it becomes Ci∣trine and Redish; and ma∣ny times it is dryed, and be∣comes liquid again, before the Whiteness will appear.
X. Now all this while the Spirit is not perfectly joyned with the Body, nor will it be joyned or fixed but in the White Colour: Astanus saith, Between the White and the Red appear all Colours, even to the utmost i∣magination.
XI. For the varieties of which the Philosophers have given various Names, and almost innumerable; some for obscuring it, and some for envy sake.
XII. The cause of the ap∣pearance of such variety of Colours in the Operation of your Medicine, is from the extension of the black∣ness; for as much as Black∣ness and Whiteness be the extream Colours, all the o∣ther Colours are but means between them.
XIII. Therefore as of∣ten as any degree or portion of Blackness descends, so often another and another Colour appears, until it comes to Whiteness.
XIV. Now concerning the Ascending and Discen∣ding of the Medicine, Hermes saith, It ascends from the Earth into Heaven, and again descends from Heaven to the Earth, whereby it may receive both the superiour strength, and the inferiour.
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XV. Moreover this you are to observe, that if be∣tween the Blackness and the Whiteness, there should appear the Red or Citrine Colour, you are not to look upon it or esteem it, for it is not fixt but will vanish a∣way.
XVI. There cannot in∣deed be any perfect and fixt Redness, without it be first White: Wherefore saith Rhasis, no Man can come from the first to the third, but by the second.
XVII. From whence it is evident, that Whiteness must always be first lookt for, [after the Blackness, and before the Redness,] for as much as it is the Comple∣ment of the whole Work.
XVIII. Then after this Whiteness appears, it shall not be changed into any true or stable Colour, but into the Red: Thus have we taught you to make the White; it remains now that we elucidate the Red.
CHAP. XLVI. Of the Way and Manner how to educe the Red Tincture out of the White.
I. THe matters then of the White and Red, among themselves, differ not in respect to their Es∣sence: But the Red Elixir needs more subtilization, and longer digestion, and a hotter fire in the course of the Operation, than the White, because the end of the White work, is the be∣ginning of the Red work; and that which is compleat in the one, is to be begun in the other.
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II. Therefore without you make the White Elixir first, make the matter be∣come first White, you can never come to the Red E∣lixir, that which is indeed the true Red: Which how it is to be performed we shall briefly shew.
III. The Medicine for the Red ought to be put in∣to our moist fire, until the White Colour aforesaid ap∣pear, afterwards take out the Vessel from the fire, and put it into another pot with sifted Ashes made moist with water, to about half full, in which let it stand up to the middle thereof, making under the Earthen pot a temperate dry fire, and that continu∣ally.
IV. But the heat of this dry fire ought to be double at the least, to what it was before, or than the heat of the moist fire, by the help of this heat, the white Me∣dicine receiveth the admi∣rable Tincture of the Red∣ness.
V. You cannot err if you continue the dry fire: Therefore Rhasis saith, With a dry fire, and a dry Calcina∣tion decoct the dry matter, till such time as it becomes in Co∣lour, like to Vermilion or Ci∣nabar.
VI. To the which you shall not afterwards put (to compleat it) either Water, or Oyl, or Vinegar, or any other thing.
VII. Decoct the Red Matter, or Medicine; the more red it is, the more worth it is; and the more decocted it is, the more red it is: Therefore that which is more decocted, is the more pretious and valua∣ble.
VIII. Therefore you must burn it without fear in a dry fire, until such time as it is clothed with a most Glori∣ous Red, or a pure Vermil∣lion Colour.
IX. For which cause E∣pistus the Philosopher saith, Decoct the White in a Red hot
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Furnace, until such time it be clothed with a purple Glory. Do not cease, though the Redness be somewhat long, before it appears.
X. For as I have said, the fire being augmented, the first Colour of White∣ness, will change into Red: Also when the Citrine shall first appear, among those Colours, yet that Colour is not fixt.
XI. But not long after it, the Red Colour shall begin to appear, which ascending to the height, your Work will indeed be compleat.
XII. As Hermes saith in Turba, Between the Whiteness and the Redness, one Colour only appears, to wit, Citrine, but it changes from the less to the more.
XIII. Maria also saith, When you have the true White, then follows the false and Ci∣trine Colour; and at last the Perfect Redness it self. This is the Glory and the beauty of the whole World.
CHAP. XLVII. Of the Multiplication, or Augmentation of our Medicine, by Dissolution.
I. OUR Medicine, or Elixir, is multiplyed after a two-fold manner, viz. 1. By Dissolution. 2. By Fermentation.
II. By Dissolution, it is augmented two manner of ways, First, by a greater or more intense heat: Se∣condly, by Dew, or the heat of a Balneum Roris.
III. The Dissolution of heat is, that you take the Medicine put into a glasen
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Vessel, or boil or decoct it in our moist fire for se∣ven days or more, until the Medicine be dissolved into Water, which will be with∣out much Trouble.
IV. The dissolution by Dew, or Balneum Roris, is, that you take the Glass Ves∣sel with the Medicine in it, and hang it in a Brazen or Coper Pot, with a narrow Mouth, in which there must be water boyling, the Mouth of the Vessel being in the mean Season shut, that the Ascending Vapours of the boyling water may, dissolve the Medicine.
V. But Note, that the boyling water ought not to touch the Glass Vessel, which contains the Medi∣cine, by three or four Inch∣es, and this Dissolution pos∣sibly may be done in two or three days.
VI. After the Medicine is dissoved, take it from the Fire, and let it cool, to be fixed, to be congealed, and to be made hard or dryed; and so let it be dissolved many times; for so much the oftner it is dissolved, so much the more strong, and the more perfect it shall be.
VII. Therefore Bonellus saith, When the AEs, Brass, or Laten is burned, and this burning many times reiteated, it is made better than it was: and this Solution is the Sub∣tilization of the Medicine, and the Sublimation of the Virtues thereof.
VIII. So that the oftner it is sublimed and made sub∣til, so much the more Vir∣tue it shall receive; and the more penetrative shall the Tincture be made, and more plentiful in quantity; and the more perfect it is, the more it shall trans∣mute.
IX. In the Fourth Di∣stillation then, it shall re∣ceive such a Virtue and Tincture that one part shall be able to transmute a thousand parts of the clean∣sed Metal into fine Gold or Silver, better than that which is Generated in the Mines.
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X. Therefore saith Rhasis, The goodness or excellency of the Multiplication hereof de∣pends only on the Reiteration of the dissolution and fixation of the perfect Medicine.
XI. For so much the oft∣ner the work is Reiterated, so much the more fruitful it will be, and so much the more augmented.
XII. So much the oftner you sublime it, so much the more you increase it: for every time it is augmented in Virtue, and Power, and Tincture, one more to be cast upon a thousand; at a second time upon ten thou∣sand; at the third time up∣on one hundred thousand; at the fourth time upon a Million: And thus you way increase its Power by the number of the Reiterations, till it is almost infinite.
XIII. Therefore saith Meredes the Philosopher, know for certain, that the oftner the Matter or Stone is dissolved and congealed, the more absolutely and perfectly, the Spirit and Soul are con∣joyned and retained.
XIV. And for this cause, every time the Tincture is Multiplied, after a most admirable and unconceive∣able manner.
CHAP. XLVIII. Of the Augmentation or Multiplication of Our Medicine by Fermentation.
I. OUr Medicine is Mul∣tiplied by Fermen∣tation; and the Ferment for the White is pure Luna, the Ferment for the Red, is pure fine Sol.
II. Now cast one part of
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the Medicine upon twenty parts of the Ferment, and all shall become Medicine, Elixir, or Tincture: Put it on the Fire in a Glass Ves∣sel, and seal it so that no Air go in or out, dissolve and subtilize it, as oft as you please, even as you did for making of the first Me∣dicine.
III. And one part of this second Medicine, shall have as much Virtue and Power, as Ten parts of the former.
IV. Therefore saith Rha∣sis, Now have we accomplish∣ed our Work by that which is hot and moist, and it is become equally temperate: and what∣soever is added or put to it, shall become of the same tempera∣ment and Vertue with it.
V. You must then Con∣joyn it, that it may Gene∣rate its like; yet you must not joyn it with any other that it might convert it to the same, but only with that very same kind, of whose substance it was in the beginning.
VI. For in Speculo Terrae Spiritualis, it is written, that the Elixir is figured in the Bo∣dy, from whence it was taken in the beginning, when it was to be dissolved.
VII. That is to say, to dispose, Marry or Conjoyn that Earth revived, and in its Soul purified by com∣mixtion of its first Body, from whence it took begin∣ning.
VIII. Also in Libro Gem∣mae Salutaris, it is said, that the White work needs a White Ferment; which when it is made White, is White Ferment also: and when it is made Red, is the Ferment of Redness.
IX. And so the White Earth is Ferment of Fer∣ment: for when it is Con∣joyned with Luna; or shall be made a Medicine, it is to cast upon Mercury, and every imperfect Metaline Body, to be converted into Luna.
X. And to the Red, ought
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Sol to be joyned; and it will become a Medicine or Tincture, to project upon Mercury, or upon Luna.
XI. Rhasis also saith, You must now mix it with Argent Vive, White and Red, after their kind; and be so chained that it flies not away.
XII. Wherefore we com∣mand Argent Vive to be mixed with Argent Vive, until one clear water be made of two Argent Vi∣ve's Compounded toge∣ther.
XIII. But you must not make the mixture of them, till each of them apart or separately be dissolved into water: and in the Conjun∣ction of them, put a little of the matter upon much of the Body, viz. First upon four; and it shall be∣come in a short time a fine Pouder, whose Tincture shall be White or Red.
XIV. This Pouder is the true and perfect Elixir or Tincture, and the Elixir or Tincture, is truly a simple Pouder.
XV. Egidius also saith, to Solution put Solution, and in dissolutionput desiccation, viz. make it dry, putting all together to the fire.
XVI. Keep entire the sume or vapour, and take heed that nothing thereof flie out from it: Tarry by the Vessel and behold the wonders, how it changes from Colour to Colour, in less space than an hours time, till such time as it comes to the Signs of White∣ness or Redness.
XVII. For it melts quick∣ly in the Fire, and con∣geals in the Air. When the fume or vapor feels the sorce of the fire, the fire will penetrate into the Bo∣dy, and the Spirit will be∣come fixed, and the mat∣ter made dry, becoming a Body fixt and clear or pure, and either White or Red.
XVIII. This Pouder is the compleat and perfect Elixir or Tincture; now you may separate or take, if from the fire, and let it cool.
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XIX. And first, part of it projected upon 1000. parts of any Metalline Body, transmutes it into fine Gold or Silver, according as your Elixir or Tincture is for the Red or the White.
XX. From what has been said, it is manifest and E∣vident, that if you do not congeal Argent Vive, ma∣king it to bear or endure the fire, and then conjoyning it with pure Silver, you shall never attain to the White∣ness.
XXI. And if you make not Argent ViveRed, and so as it may endure the great∣est fire, and then conjoyn it with pure fine Gold, you shall never attain to the Redness.
XXII. And by dissoluti∣on, viz. by Fermentation, your Medicine, Elixir, or Tincture, may be multi∣plied infinitely.
XXIII. Now you must understand that the E∣lixir or Tincture, gives fu∣sion like Wax: for which cause saith Rhasis, Our Me∣dicine ought of necessity to be of a subtle substance, and most pure, cleaving to Mercury, of its Nature, and of most easie and thin liquifaction, fusion, or melting, after the manner of water.
XXIV. Also in the Book, called Omne datumOptimum, it is said, when the Elixir is well prepared, it ought to be made liquid, that it may melt as Wax upon a Plate Red-Fire-Hot, or upon Coals.
XXV. Now observe what you do in the White, the same you must do in the Red, for the work is all one: The same Operation that is in the one, is in the other, as well in multiplication as projection.
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CHAP. XLIX. Of the Differences of the Medicine and Pro∣portions used in Projection.
I. GEBER, the Arabian Prince, Alchymist, and Philosopher, in lib. 5. cap. 21. saith, That there is three orders of Medicines. The First Order, is of such Medicines, which being cast upon imperfect Bodies, takes not away their Corruption or Imperfection, but only give Tincture, which in Examination, flies away and vanishes.
II. The Second Order, is of such Medicines, which being cast upon Imperfect Bodies, tinge them (in ex∣amination) with a true Tincture, but take not a∣way wholly their Corrup∣tion.
III. The Third Order, is of such Medicines, which being cast upon Imperfect Bodies, not only perfectly tinge them, but also take away all their Corruption and Impurities, making them incorrupt and perfect: Of the first two kinds, or Or∣ders of Medicines, we have nothing to say here; we now come to speak of the third.
IV. Let therefore this your perfect Medicine, or Elixir, be cast upon a thou∣sand or more parts, accord∣ing to the number of times it has been dissolved, subli∣med, and made subtil: If you put on too little, you must mend it by adding more; otherwise the Vir∣tue thereof will accom∣plish a perfect Transmuta∣tion.
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V. The Philosophers therefore made three Pro∣portions, divers manner of ways, but the best propor∣tion is this: Let one part be cast upon an hundred parts of Mercury, cleansed from all its Impurities; and it will all become Medicine, or E∣lixir; and this is the second Medicine: which projected upon a thousand parts, con∣verts it all into good Sol, or Luna.
VI. Cast one part of this second Medicine upon an hundred of Mercury prepa∣red, and it will all become Medicine, and this is the Third Medicine, or Elixir of the third degree, which will project upon ten thou∣sand parts of another Body, and transmute it wholly in∣to fine Sol or Luna.
VII. Again, every part of this Third Medicine be∣ing cast upon an hundred parts of prepared Mercury, it will all become Medicine of the fourth degree, and it will transmute ten hundred Thousand times its own quantity of another Metal into fine Sol or Luna, ac∣cording as your fermenta∣tion was made.
VIII. Now these second, third, and fourth Medicines may be so often dissolved, sublimed, and subtilizated, till they receive far greater virtues and powers, and may after the same manner be multiplyed infinitely.
IX. According to Rhasis, the proportion is thus to be computed. First, multiply Ten by Ten, and its pro∣duct is an Hundred: A∣gain 100 by 10, and the product is 1000; and a 100 by 10, and the product will be 10000.
X. And this 10000 be∣ing multiplyed by 10, pro∣duces an 100000; and thus by consequence you may augment it, till it comes to a number almost infinite.
XI. That is to say, put 1 upon 10, and that 10 upon an 100, and that 100 upon a 1000, and it shall multiply to, or produce an 100000; and so forward, in the same proportion.
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CHAP. L. Of Projection, and how it is to be performed upon the Metals.
I. NOW the projection is after this man∣ner to be done: Put the Body, or Metal upon the fire in a Crucible, and cast thereon the Elixir as afore∣said, moving, or stirring it well; and when it is melt∣ed, become liquid, and mixed with the Body, or with the Spirit, remove it from the fire, and you shall have fine Gold or Silver, according to what your E∣lixir was prepared from.
II. But here is to be no∣ted, That by how much the more the Metaline Bo∣dy is the easier to be melt∣ed, by so much the more shall the Medicine have power to enter into, and transmute it.
III. Therefore by so much as Mercury is more liquid than any other Bo∣dy, by so much the more, the Medicine has power in being cast upon it, to wit, Mercury, to transmute it into fine Sol or Luna.
IV. And a greater quan∣tity of it shall your Medi∣cine transmute, give tin∣cture to, and make perfect, than of any other Mineral Body.
V. The like is to be un∣derstood, to be performed in the same manner upon other Mineral Bodies, ac∣cording as they are easie or hard to be fused or melt∣ed.
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CHAP. LI. Of the Compleatment, or Perfection of the whole Work.
I. AND because prolix∣ity is not pleasant, but induceth errour, and clouds the understanding, we shall now use much bre∣vity, and shew the Com∣plement of the whole work, the premises being well con∣ceived.
II. It appears, that our Work is hidden in the Body of the Magnesia's, that is, in the Body of Sulphur; which is Sulphur of Sul∣phur; and in the Body of Mercury, which is Mer∣cury of Mercury.
III. Therefore our Stone is from one thing only, as is aforesaid, and it is per∣formed by one Act or Work, with decoction: and by one Disposition, or Operation, which is the changing of it first to Black, then to White, thirdly, to Red: and by one Projecti∣on, by which the whole Act and Work is finished.
IV. From henceforth, let all Pseudo-Chymists, and their Followers, cease from their vain Distillations, Sub∣limations, Conjunctions, Calcinations, Dissolutions, Contritions, and such other like Vanities.
V. Let them cease from their deceiving, prating, and pretending to any other Gold, than our Gold; or any other Sulphur than our Sulphur, or any other Ar∣gent Vive than ours; or a∣ny other Ablution or wash∣ing than what we have taught.
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VI. Which washing is made by means of the black Colour, and is the cause of the White, and not a wash∣ing made with hands.
VII. Let them not say, That there is any other Dis∣solution than ours, or other Congelation than that which is performed with an easie fire: or any other Egg than that which we have spoken of by simili∣tude, and so called an Egg.
VIII. Or that there is any production of the Phi∣losophick matter from Ve∣getables, or from Mankind, or from Brute Beasts, or Hare's Blood, and such like, which may serve to this Work, lest thereby you be deceived, and err, and fall short of the end.
IX. But hear now what Rhasis saith, Look not upon the multitude, or diversity of Names, which are dark and obscure, they are chiefly given to the diversity of Colours ap∣pearing in the Work.
X. Therefore whatever the Names be, and how many soever, yet conceive the matter or thing to be but one, and the work to be but one only.
XI. Lucas saith, Consider not the multitude of the Sim∣ples composing it, which the Philosophers have dictated, for the verity is but one only, in the which is the Spirit and Life sought after.
XII. And with this it is that we tinge and colour every Body, bringing them from their beginnings and smalness, to their compleat growth, and full perfecti∣on.
XIII. Permenides the Phi∣losopher saith, It is a Stone, and yet no Stone; it is Sul∣phur, and no Sulphur, It is Gold, and yet no Gold: It is also a Hen's Egg, a Toad, Man's Blood, Man's Hair, &c. by which Names it is called only to hide the Mystery.
XIV. Then he adds, O thou most happy, let not these
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words, nor other the like trou∣ble thee, for by them under∣stand our Sulphur and our Mercury.
XV. If you that are search∣ers into this Science, under∣stand these words and things which we have written, you are happy, yea, thrice hap∣py: If you understood not what we have said, God himself has hidden the thing from you.
XVI. Therefore blame not the Philosophers but your selves; for if a just and faithful mind possessed your souls, God would doubtless reveal the verity to you.
XVII. And know, it is impossible for you to attain to this knowledge, unless you become sanctified in mind, and purified in soul, so as to be united to God, and to become one Spirit with him.
XVIII. When you shall appear thus before the Lord, he shall open to you the Gates of his Treasure, the like of which is not to be found in all the Earth.
XIX. Behold, I shew unto you the fear of the Lord, and the love of him with unfeigned obedience: Nothing shall be wanting to them that sear God, who are cloathed with the Ex∣cellency of his Holiness, to whom be rendred all Praise, Honour, and Glory to the Ages of Ages, Amen.
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The Second Book of ROGER BACHON Called, SPECVLVM ALCHIMIAE.
CHAP. LII. The Preface or Enterance into this Work and the Definition of the Art.
I. AFter many ways and in divers manners, the Ancient Philosophers have through all their wri∣tings delivered themselves; and in AEnigmaes or Riddles, they have wholly Clouded and left shadowed to us, the most Noble Science, and as it were under a Veil of De∣speration, have wholly de∣nyed Us the knowledge thereof, and that not with∣out cause.
II. For which Reason sake, I here signifie (that you may the more firmly Establish your mind) I have in the following Chapters declared (more plainly than is taught in any other writings) the whole Art of the Transformation of Me∣tals.
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III. And if you often re∣volve these instructions in your minds, you will ob∣tain the knowledge of the beginning, the middle, and the end of the Work; and you shall see such a subtilty of Wisdom, and such a pu∣rity of matter, which shall amply repleat your Soul, and fill you with Satisfa∣ctions.
IV. Now in the ancient Codes, many definitions of this Art are to be found, the meaning of which it be∣hoves us to consider, Hermes saith concerning this Art, it is the Science of compounded Bodies, joyning together, (through the knowledge of the matter and its effects or Ope∣rations) the more pretious things one to another, and by a Natural Commixion, to con∣vert or transmute the same in∣to a better kind.
V. Another Defines it thus, Alchymie is a Science, teaching how to transmute all kinds of Metals, one into ano∣ther, and this by a proper Medi∣cine, as appears in many Books of the Philosophers.
VI. Wherefore, Alchymie is the Art or Science, teaching how to make or generate a certain kind of Medicine, which is called the Elixir, and which being projected upon Metals, or imperfect Bodies, by throughly Tinging and fixing them, perfects them in the highest degree, even in the very moment of Projection.
CHAP. LIII. Of the Natural Principles and Generation of Metals and Minerals.
I. THe Natural Princi∣ples, and first Ge∣neration of Metals and Mi∣nerals. I shall compleatly
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declare: where is first to be Noted, that the Mine∣ral beginnings, or Princi∣ples in Minerals are Argent Vive, and Sulphur: From these all Metals, are produ∣ced, and all Minerals, how manifold soever, their di∣versities or kinds may be.
II. But I say, that Na∣ture always proposes, and contends, to bring them to the perfection of Gold; but by several Supervenient accidents, the said Metals are transformed or embased, as you may plainly see in the Books of the Philoso∣phers.
III. For according to the Purity or Impurity of the said two, to wit, of Argent Vive, and Sulphur, pure and impure Metals are genera∣ted, to wit, Gold, Silver, Tin, Lead, Copper, Iron. concerning the Natures of which, viz. of their puri∣ties and impurities, or Su∣perfluous corruption and defects, we have a few true things to say.
IV. Of Gold. It is indeed a Body perfect, made of pure Silver, fixed, clean, Red; and of a clean Sul∣phur, fixed, Red, not burn∣ing, and free from defects.
V. Of Silver. It is a Bo∣dy, clean, pure, and al∣most reaching to perfection; generated of Argent Vive, pure, clear, white, and al∣most fixed; and of a Sul∣phur, like it in all respects; wanting only a little infixa∣tion, Colour and Weight.
VI. Of Tin. It is a clean Body but imperfect, generated of Argent Vive, fixed, and not fixed, clear, white in out∣ward appearance, but red in its occult or inward parts; and of a little pure, fixed, and not fixed Sulphur: and is only wanting in a suffici∣ent decoction or digestion.
VII. Of Lead. It is im∣pure and imperfect, gene∣rated of Argent Vive, im∣pure, not fixed, terrene, faeculent, a little White out∣wardly, but Red inwardly, and of such a like Sulphur, adustible in some parts: it is deficient in purity, fix∣ation,
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Colour, and Igniti∣on.
VIII. Of Copper. It is a Body impure and imper∣fect, generated from an Argent Vive, impure, not fixed, Earthy, Burning, Red, not clear, and from such a like Sulphur: but is wanting in fixation, purity and weight; having also too much impure Colour, and terrestreities not burning.
IX. Of Iron. It is a Body impure and imperfect, ge∣nerated from impure Quick-Silver, too much fixed, Ear∣thy, burning White and Red, not clear, and of a like Sulphur: it is wanting in fusion, purity and weight; and has too much of an im∣pure fixed Sulphur, with a burning terrestreity. All which things you are dili∣gently to Note.
CHAP. LIV. Of the nearest Matter, out of which the Elixir is drawn or made.
I. IN what we have alrea∣dy declared, we have spoken sufficiently of the ge∣neration of Metals; now we apply our selves to the choice and perfecting of those which are imperfect.
II. Out of what has been said, it appears, that from Argent Vivc, and Sulphur, all the Metals are generated; and how with their impuri∣ties and uncleanness they are corrupted: And there∣fore whatsoever matter does adhere to any Metal, which is not of its Prima Materia, or does not belong to its composition, it is to be re∣jected and cast away.
III. For that no Foreign matter, which is not com∣posed
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of the aforesaid two principles, viz. Argent Vive and Sulphur, can either per∣fect a Metal, or make any new transmutation there∣of.
IV. This is also to be won∣dred at, that even some wise prudent Persons; should lay the Foundation or whole matter of the E∣lixir, in the Animal or Ve∣getable Kingdoms, which are so infinitely remote from the thing, whilst they may find Mineral much nearer a∣kin to the Work and De∣sign.
V. It is not indeed to be at all believed, that any of the Philosophers, should place the Art, or Secret in such remote things, where there is not the least con∣gruity or similitude of Na∣tures.
VI. But out off the two aforesaid things, (viz. Ar∣gent Vive, and Sulphur,) all Metals are made: and no∣thing does adhere to them, nor is conjoyned with them, nor can transmute them, except that which arises from the same Root or Principles.
VII. And therefore we say, that it behoves you in∣deed and in truth, to take Argent Vive, and Sulphur, for the matter of our Stone, not Argent Vive, by it self alone, nor Sulphur by it self alone; for neither of them alone can generate Metals: but from a commixtion of both, divers Metals are va∣riously generated, as also many Minerals.
VIII. Therefore from a commixtion of them both, our matter of the Stone re∣mains to be chosen, which is most excellent and deep∣ly hidden: from which Mineral matter, that which is yet nearer and more a∣kin thereto is to be made. And this very thing it self, we attain to the knowledg of, by a diligent and accu∣rate search and enquiry.
IX. Take then this our Matter, chosen as you may think out of Vegetables, and from thence, first make
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Argent Vive and Sulphur, by a long decoction: But since Nature has given us Argent Vive and Sulphur, we are excused from those things, and their too tedious Opera∣tion: nor yet out of them could you produce the said Prima Materia.
X. And if you should seek for it in Animals, as in humane Blood, Hair, Urine, Dung, Hens Eggs, or any other things proceed∣ing from Animals; from these you should also make Argent Vive and Sulphur, by such a like long decoction; but in all these things, you would miss of the Prima Materia, as you did before in Vegetables.
XI. If also you should make choise of the middle Minerals, such as are all the kinds of Magnesia's, Marchasites, Tutias, Vi∣triols, Alums, Borax, Salt, and many others of like Rank, you must from these make Argent Vive and Sul∣phur, by long Boyling, with∣out which, you would pro∣ceed in Vain; yet in Ope∣rating upon these things al∣so, you would Err.
XII. If also you should make choice of some one of the seven Spirits by it self, as alone of Argent Vivs, or of Sulphur alone, or of Argent Vive and one of the two Sulphurs, or of Sulphur Vive, or Auripigment, i. e. Arsenicum Citrinum, or of the Red alone, or its com∣peer, you would yet do no∣thing.
XIII. Because Nature does nothing, except there be a just or proportional mixtion of the two prin∣ciples; nor can we (for the same Reason) from the a∣foresaid Argent Vive and Sulphur, as they are in their own Nature, doe any thing.
XIV. Lastly, if we should chuse even the things them∣selves, be they what they will, we ought to mix them according to the just & true proportion, which humane ingeny is ignorant of, & then to decoct or boyl them to∣gether, till they are coa∣gulated into a solid mass.
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XV. And therefore we forbid the taking of those two, viz. Argent Vive, and Sulphur, as they are, or lie in their own proper Na∣tures, and being also igno∣rant of the just proportion of Parts for the mixtion.
XVI. So that we must find out those Bodies in which we may find the a∣foresaid things or principles justly proportionated, coa∣gulated, and joyned toge∣ther in one, as their Na∣tures require: which Se∣cret is very warily to be kept.
CHAP. LV. Of the nearest Matter of Our Stone, yet more plainly.
I. GOld is a Body per∣fect, and Masculine, without any superfluity or diminution, and if the im∣perfect Bodies commixed with it by a sole Liquefa∣ction, be perfected by it, it is in Order for the Elixir for the Red.
II. Silver also is a Body almost perfect, and Femi∣nine, which if it be com∣mixed with imperfect bo∣dys, solely by a vulgar fufion, it shall make them nearly perfect, it is in Order for the Elixir for the White, which yet it is not, nor can be, because the Elixirs only are perfect.
III. Because if that per∣fection was perfectly com∣miscible with imperfect Bo∣dies, yet would not the im∣perfect Body be compleat∣ed with the perfect Bodies, but rather their perfection would be diminished and
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destroyed by means of the said Imperfect Bodies.
IV. But if those which shall be more than perfect, in a Double, Quadruple, Centuple, or larger propor∣tion of perfection, be mix∣ed with the imperfect Bo∣dies, they will indeed per∣fect them.
V. And because Nature always Operates after a sim∣ple manner, the perfection in these things is simple, and inseparable, and incom∣miscible; nor by this Art, are the imperfect things themselves (for the shorten∣ing the work) to be joyned with the Stone for the Fer∣ment, nor may they then be reduced into their pristine State, when their exceed∣ing Volatility exceeds the highest sixity.
VI. And because Gold is a body perfect, made of Argent Vive, Red, and clear, and of such a like Sulphur, we do not ther∣fore chose it, for the near matter of the Stone for the Red Elixir; for that by reason it is simply so per∣fect, without any artificial purification, and so strong∣ly Digested, and Decocted by a Natural Heat, we can∣not so easily Operate upon it (nor upon Silver) with our Artificial Fire.
VII. And altho Nature may do something in Or∣der to perfection, yet it does not know howthrough∣ly to cleanse, and is igno∣rant how to Purifie and per∣fect, because it works after a simple manner upon what it hath.
VIII. Wherefore, if we chuse Gold or Silver for the matter of our Stone, we shall scarcely, or with difficulty find out a Fire which will work upon them.
IX. And though we know the Fire, yet we may not be able to attain to the inti∣mate and inward opening of their bodies, because of their firm compacted∣ness, or density of body and Natural composition: there∣fore we refuse to take the
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first for the Red, or the latter for the White.
X. When we shall find some thing or body ex∣tracted from a pure matter, or a more pure Sulphur and Argent Vive, above that which Nature has a little or in some small Measure wrought or brought forth; then possibly, by the help of our Fire, and manifold experiences in this our Art, which an Ingenious and continued Oporation upon the matter, through a con∣gruous Decoction, Purifica∣tion, Coloration, & Fixation, we may attain and perfect the thing sought after.
XI. Therefore that mat∣ter is to be chosen, in which is a pure Argent Vive, clear, White, and also Red, not yet brought to its compleat∣ment or perfection, but commixed equally and pro∣portionally as it requires, with such a like pure, clean, White and Red Sul∣phur.
XII. Which Matter is to be Coagulated into a so∣lid Mass; and with Ingenui∣ty and Prudence, by the help of our Artificial Fire, we may be able to accom∣plish, its intimate and per∣fect mundification, and at∣tain the Purity of things, and to perform such a work or make such a body, as shall (after the compleat∣ment of the Operation) be a Million of times stronger, and more pure and perfect than the simple bodies themselves, Decocted and made by a Natural heat.
XIII. Be therefore wise: for in this my subtle Dos∣course I have demonstrated plainly the matter of our Stone sought after, by ma∣nifest probation, to the true∣ly Ingenious. Here you may taste of that which is most delectable, above all whatsoever the Philoso∣phers have told you.
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CHAP. LVI. Of the manner of Working, and of the mode∣rating, and continuing of the Fire.
I. NOW it is possible, that you may find out this Mystery (if you will bend your self to study and labour) and wholly casting off your Folly and Igno∣rance, become wise through the words which I speak; to the attainment of that true matter of the Philoso∣phers, the Blessed Stone of the Wise, upon which the Operations of Alchymia are exercised; by which we endeavour to perfect the imperfect Bodies; and thereby to make them bet∣ter than the perfect.
II. And forasmuch as Nature has handed down to us Imperfect Bodies only with the perfect, it is our business to take the known matter, which we have de∣clared in these Chapters) and by much Pains and In∣dustry, through the help of our art, to make it even more than perfect.
III. If you be ignorant of the manner of doing or working, What is the Cause? Truly because that you see not after what man∣ner Nature (which some∣times perfects the Metals) frequently, or commonly operates.
IV. See you not, that in the Mines, by the continual heat which is in those Mi∣neral Mountains, the gross waters, are decocted, and so much inspissated, as there∣by (through length of time) to be made Argent Vive?
V. And from the fat of the Earth, by the same de∣coction
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and heat, is gene∣rated, Sulphur: and that by the same heat preserved and continued upon the same, from the aforesaid things, [viz. Argent Vive, and Sul∣phur] according to their Purities and Impurities, all the Metals are generated?
VI. And that Nature, by a sole or only decoction, does make or bring to per∣fection the perfect Bodies, as well as all the Imperfect Bodies or Metals?
VII. O great madness! These things which I thus quaery about, would you bring to pass and perfect, by fantastick, strange, and im∣perfect methods?
VIII. Now a certain Wise man saith: You must necessa∣rily err, who endeavour to out∣do Nature; and to perfect the Metals, yea, more than per∣fect them; by new and for∣reign methods of Operation, invented in your dull and in∣sensible Noddles.
IX. And that God has be∣stowed upon Nature a right method, a direct way, which is by a continual decoction, which the Insipid and Fools, through their ignorance, despise, and scorn to imi∣tate.
X. Also, Fire and Azoth are sufficient for thee. Again, Heat perfects all things, or all the Metals. Moreover, de∣coct, decoct, decoct, and be not weary. Make your fire gentle and soft, which may always burn and endure for many days with a constant equal heat; but let it not go out or decay, for then you will suffer the loss of all.
XI. In another place; continue thy work with pati∣ence. And again, Beat, or grind the matter seven times. Then again, You must know, that with one matter, to wit, the Stone; by one way, to wit, by decocting; and in one Ves∣sel the whole Magistery is per∣formed and perfected.
XII. And in another place, The matter is ground, with fire. Also, This work is much like, or may be com∣pared to the Creation of Man∣kind.
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XIII. For, like as an In∣fant at first is nourished with food easily digested, or Milk: But for the streng∣thening of the Bones with stronger Food, or Meat: So also this Magistery. At first you must feed it with a gentle Fire, by the force of which Decoction, whatsoe∣ver you desire is to be done.
XIV. And although we always speak of a gentle fire; yet notwithstanding you are always to under∣stand it in this sense, that according to the Regi∣men, or mehod of the ope∣ration, it is by degrees, or by little and little to be aug∣mented and increased, even to the highest degree.
CHAP. LVII. Of the Quality of the Vessels and Fornaces.
I. THE limits, method, way and manner of working, we have even now determined; it follows, that we treat next of the Vessel and Fornace; after what manner, and with what matter, it ought to be made.
II. When Nature, with a natural heat in the metal∣lick Mines does decoct; it is true, it performs this de∣coction without any Vessel: Now though we propound to follow Nature in decoct∣ing; yet we cannot do it without a fit Vessel for that purpose.
III. Therefore let us see first, what kind of place that is, where Metals are generated. It is evidently manifest, that they are produced in Mineral pla∣ces, and that the generat∣ing heat is in the bottoms of the Mountains, where
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it is perdurable, and always equal, and whose nature is always to ascend; which in ascending continually de∣siccates every where where it passes, and coagulates the spissed or gross water hid∣den in the Bowels or Veins of the Earth or Mountains, into Argent Vive.
IV. And if a mineral fat in the same place, from such a like Earth, shall be warm∣ed, and gathered together in the Veins of the Earth, and it run through the Mountains, it becomes Sul∣phur.
V. And as you may see in the said veins of the said place, that Sulphur genera∣ted (as is said) of the fat of the Earth, doth meet also with the Argent Vive (as a∣foresaid) in the said veins of the Earth, so also it produ∣ces a thickning, or inspissa∣ting of that Mineral Wa∣ter.
VI. Also, there, by the said heat in the bottoms, or bowels of the Mountains, equal, and perdurable, through a very long space of time, there is generated divers and several Metals, according to the nature, or diversity of the place.
VII. This also you must know, that in the places where Minerals are found, there is always found a du∣rable heat.
VIII. From these things, then, we ought always to note, that a Mineral Moun∣tain is every where close to its self, externally; and al∣so stoney: because if the heat should possibly get out, no Metals would be gene∣rated.
IX. So also, if we intend to imitate Nature, we must necessarily have such a For∣nace, as may have some likeness or resemblance of a Mountain, not as to its magnitude, but as to its continued heat; so that the imposed fire, when it as∣cends, may not find a way forth; but that the heat may reverberate back upon the vessel, containing in it
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self (firmly closed up) the matter of the Stone.
X. Which vessel ought to be round, with a little neck, made of Glass, or some certain Earth, like in na∣ture or closeness of body to Glass: Whose Mouth ought to be so stopped or closed up with Bitumen, or other like Emplastick substance, or otherwise Hermetically sealed up, so as the least Vapour may not come forth.
XI. And like as in the Mines, the heat does not immediately touch the mat∣ter of the Sulphur and Ar∣gent Vive, because the Earth of the Mountain is every where between:
XII. So in like manner, the fire ought not immedi∣ately to touch the Vessel containing in it self, the matters aforesaid of our Stone: But in another clo∣sed Vessel in like manner, that is to be put; that so the temperate heat may better, and more conveniently touch both above and be∣low, and every where, the matter of our Stone.
XIII. Upon which ac∣count Aristotle saith, That Mercury, in the Light of Lights is to be decocted in a threefold Vessel: and that the Vessel be made of the most firm and pure Glass, or, which is better, of Earth, having in it self the nature of Glass. [Of which kind is our late China and Porce∣lane Ware, brought to us out of Persia, China, and other places of the East-Indies.]
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CHAP. LVIII. Of the Colours, Accidental and Essential, appearing in the Work.
I. WE have now taught you what the ex∣quisite matter of the Stone is, and also the true man∣ner of working; by what method, and with what or∣der the decoction of the Stone is to be performed, whence oftentimes arises di∣vers and various colours in the Philosophick matter.
II. Concerning which Colours, a certain Wise Man saith: Quot colores, tot nomina; so many Colours as it has, so many Names: Ac∣cording to the diversity of Colours appearing in the operation, the Philosophers have given it several Names.
III. For which Reason, in the first operation of this our Stone, it is called Pu∣trefaction; and our Stone is made black: For which reason saith a Philosopher, When thou findest that black; know that in that blackness, whiteness is hidden; and now it behoves us to extract that whiteness from its most sub∣til blackness.
IV. Now after the Pu∣trefaction [or blackness] it grows red, but not with the true redness: of which one of the Philosophers saith, It often grows red, and it often grows Citrine or Yel∣low; and it oftentimes melts, or grows liquid, and it is of∣tentimes coagulated, before the true whiteness appears to per∣fection.
V. Also it dissolves its self, coagulates it self, putrefies its self, tinges or colours its
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self, mortifies it self, vivifies its self, denigrates, or black∣ens it self, dealbates or whitens it self, and adorns it self in the red with the white.
VI. It is also made green: for which reason another saith: Decoct it till you see the birth of the Greenness, or till the greenness is brought forth, which is the Soul there∣of. And another: Know that the Soul doth rule in the Greenness.
VII. Also, the colour of the Peacock appears before the Whiteness; for which cause, saith one: Know that all the Colours which are in the World, or are possible so be thought of, appear before the Whiteness; and then the true Whiteness follows.
VIII. Of which, a cer∣tain Philosopher saith: But when the pure Stone is decocted, so long till the Eye of the Fish (as it were)grows very bright; a profit, or good may be ex∣pected from it; and then our Stone will be congealed into its roundness.
IX. Another also saith, When you shall find the White∣ness, supereminent in the Ves∣sel; be certain, that in that Whiteness the Redness is hid∣den; and then it behoves thee to extract it.
X. Notwithstanding, de∣coct till the whole Redness be brought forth and per∣fected.
XI. For it is between the true Whiteness and the true Redness, that a certain Ash∣colour appears, of which we have spoken: after the Whiteness appears you can∣not err, for by augmenting the fire you come to the Ash-colour.
XII. Of which another saith: Slight or undervalue not the Ashes; for God will return them to thee liquid: and then at last the King shall be crowned with his red Diadem, Nutu Dei, by the good plea∣sure of God.
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CHAP. LIX. Of the manner of projection upon any of the Imperfect Metals.
I. I Have perfectly com∣pleated the end of the promised Work, viz. of our great Magistery, for the making the most excel∣lent Elixir, as well Red as White: It now remains, that we shew the method, or way of Projection, which is the compleatment of the work, the long expected, and much desired cause of rejoycing.
II. Now the true Red Elixir, tinges a pure and deep Citrine or Yellow, to infinity of parts, and it tran∣smutes all Metals into most fine Gold.
III. The true White E∣lixir also, whitens to Infini∣ty likewise; and it makes, or tinges every Metal into a perfect Whiteness: But you must know, that one kind of Metal is much more remote, or far distant from perfection than some others are; and that some are much nearer to the said per∣fection than others.
IV. And although every Metal may be brought to perfection by the Elixir; yet those which are nearer to perfection, are easier, sooner, and better reduced to that perfection, or tran∣smuted into perfect Bodies, than those that are more remote.
V. And when we have found a Metal, which is as it were, a kin, or nearer to perfection, we are excused in some measure, from ma∣king use of, or projecting upon those Metals which
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are more remote there∣from.
VI. Now what Metals are remote from, and near to perfection, and what are yet more near, and as it were a kin to the perfect Bodies, we have taught in these Chapters; in which, if you be indeed wise you may plainly see, and truly determine which they be.
VII. And without doubt, he who is lawfully initiat∣ed into the Mysteries of this our Art; may be able through his own Ingenuity and Industry by studying in this my Speculum 〈◊〉, to find out and know the true matter of our Stone: And he will know and un∣derstand well upon what Body, the Medicine or Ma∣gistery ought to be project∣ed for perfection.
VIII. For the Masters of this Art, who have invent∣ed or found out the Prima Materia, and the whole Mystery they have, I say, plainly demonstrated, and, as it were, indigitated the direct way of working, and made all things naked and plain to us, when they say,
IX. Nature contains Na∣ture: Nature exceeds Nature, and Nature overcoming Na∣ture does rejoyce, and is trans∣muted or changed into another Nature. And in another place, every like doth rejoyce in its like; for that the like∣ness between things is said to be the cause of Sympathy or Friendship: of which many Philosophers have written notable things.
X. Know then that the Soul doth soon enter into its own Bo∣dy; but with a Forreign or Strange Body, it can never be joyned or United. In ano∣ther place: If you shall en∣deavour to joyn it with a Forreign or Heterogene Body, you shall wholly Labour in Vain. Also: The nearness of the Body to perfection makes a Transmutation the more Glorious.
XI. For the Corporeal, by the Power of the O∣peration of Nature, is made
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Incorporeal; and contrari∣wise the Incorporeal is made Corporeal; and in the com∣pleatment, the spiritual Body is made wholly fix∣ed.
XII. And because it is Evidently manifest that the Elixir is Spiritual, and so very much exalted beyond its own Nature, as well for the White, as for the Red: It is no wonder, that it is not to be mixed with Bodies.
XIII. The Method, or way of Projection then is, that the Body of the Metal to be transmuted, beliquifi∣ed or melted; and then that the Medicine or Elixir, be projected or cast upon the melted Metal.
XIV. Moreover you must Note, that this our Elixir, is of a mighty strong Pow∣er, and of great Force, for one part being projected upon a Million, or Ten Hundred Thousand parts, and more, of the prepa∣red Body, it does inconti∣nently penetrate it, trans∣fuse it self through the whole, and transmute it.
XV. Wherefore I deliver to you a great and hidden Secret. Mix one part of this our Elixir, with a Thousand parts of a body near to perfection; put all into a proper Vessel, inclo∣sing it firmly; and then put it into a Furnace of Fixation, first with a very gentle fire, and then always augment∣ing the fire gradually for three days; so will they be inseparably conjoyned. This is a work of three days.
XVI. Then again, and lastly, take one part of this mixture, and project it up∣on a Thousand parts of another Body or Metal, (the nearer to perfection the better,) so the whole will be a most fine and per∣fect Body, according to the kind, and according to your intended work, whe∣ther for the White or for the Red.
XVII. And all this is but the work of one day; or
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rather, but of an hour, or of a moment: for which wonderful work, Praises be perpetually rendred to the Lord our God, for Ever and Ever.
CHAP. LX. A Short Recapitulation of the whole Work.
I. OUR Tincture then, is only generated out of the Mercury of the wise, which is called the Pri∣ma Materia, Aqua permanens, Acetum Pilosophorum, 〈◊〉 Lac Virginis, Mercurius Corporalis, with which nothing extra∣neous, Alien or Forreign is commixed, such as are Salts, Alums and Vitriols.
II. Because from this Mercury alone, the Virtue and Power of this our Magistry is generated: and it so resolves every (Metalline) Body, that it may be aug∣mented or multiplied.
III. This our aforesaid Mercury is both the Root and the Tree, from whence many and almost Infinite Branches Spring and in∣crease.
IV. The first work for the making of this Elixir, is sublimation, which is no∣thing else, but the subtiliza∣tion of the matter of our Stone, by which it is clean∣sed from all its superslui∣ties.
V. The fixed and Vola∣tile parts are not separated one from another, but they remain United, and are fixed together, till they both may have an easie fusion to∣gether, in the fire.
VI. Take therefore our aforesaid Mercury, which, in a Sealed Glass, put into its hot bed, for one whole Philosophick month, which is 40 days, till it begins in its own body to putrisie and
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be Coagulated, and all its Humidity be Consumed in its self, and also converted into a black Earth.
VII. In this Sublimation is compleated the true se∣paration of the four Ele∣ments.
VIII. Because the cold and watery Elements is changed into a hot and dry Earth, which is the head of the Crow, the Mother of the remaining Elements.
IX. Thus our work is no∣thing else but a transmuta∣tion of Nature, and a Con∣version of the Elements.
X. The Spiritual is made Corporal, the Liquid is made thick, and the water is made Fire.
XI. Moreover the black Earth is imbibed with its own water, and dryed so long till it is sufficiently cleansed and brought on to Whiteness.
XII. Which then is called the White Earth foliated, Sulphur of Nitre, Sulphur of Magnesia: and then there is a new Conjunction of Sol and Luna, and a Resurrection of the Dead Body.
XIII. When our Earth bearing Fruit is moistned with its own proper water, it drinks it up in that its thirst with much greediness, till it generates or is made pregnant, and then brings forth Fruit an Hundred Fold.
XIV. Now proceed far∣ther with the White Earth, augmenting or increasing the Fire 〈◊〉 it, till by the motion of the Continual Heat, it is digested and brought into the highest and most pure Red.
XV. And now it is called our Red Coral, Red Sul∣phur, Blood, our Purple Gold, our burnt Crocus.
XVI. This very Work repeat three or four times with new Materials, and you shall have the most perfect Red Stone, of the
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Philosophers, Red as Blood it self, with which you may tinge Mercury, and all other imperfect Metals.
XVII. But it behoves you to take of our aforesaid Sul∣phur three parts, adding one part of fine Gold, re∣duced into a subtle Calx and of the water thereof two parts; these three mix subtilly, till they become one Inseparable Matter: these then digest in a pro∣per Fornace, till they be∣come a Red Stone.
Operis Rogerij Bachonis Alchymici FINIS.
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Georgij Riplei MEDVLLA ALCHYMIAE.
The Marrow of Alchymie,
Written in La∣tin by George Ripley, Cannon of Brid∣lington,
which he sent out of Italy, Anno 1476.
To the Arch-Bishop of YORK: Translated into English, and now Revised, and Claused,
By WILLIAM SALMON,
Professor of Physick.
CHAP. LXI. The Preface to the Arch-Bishop of York.
I. I Shall endeavour Sir, to explicate, open, and make plain to you, the Secrets of Alchymie, which I have attained to, by my Travels through Italy, and other Countries and King∣doms for the space of Nine
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Years, drawing Forth, and Selecting the true Root, and Marrow of Nature (by a series of Experiences) from its most inward Recesses, and secret Habitations.
II. The which I am mo∣ved and compelled to from the singular Good-will, en∣tire Affections, and Sincere Love, which as well as in times past, I now at present bear unto you: And there∣fore shall faithfully (tho' briefly) declare the Secrets of this Art to you; plainly and openly, not Darkly and AEnigmatically, as if it was done under a Shadow or Vail.
III. Such indeed is your Life (your Works witnes∣sing the same) that you are as a healing Balm, a Refuge of Defence, and Shelter to the Church of God, a Pil∣lar of his Holy Temple, for which Reasons, I am ob∣liged to reveal these hidden Mysteries, and make known to you the abscondite Paths of Nature, not to rejoyce your outward Man only, by adding Health and long Life, heaping up Treasures, and external Honours and Applause in the World, but to excite in you the highest Devotion to God Almighty, that you might become good to all Men, profitable to the Church, a Father to the Fatherless, and a San∣ctuary to the Needy and Distressed.
IV. And in these things, I am confident of you, in whom is found such a Por∣tion and Treasure of Vertue, Prudence, Piety, and true Wisdom, but most chiefly, for that I know you to be such a one, who has God always before your Eyes.
V. And therefore I speak truly and fervently, and I will declare the Truth to you, with all faithfulness according to the reality of my Soul; I shall Elucidate the undoubted Verity, and declare such things, as with much Labour, Care, and Diligence I have sought out, and obtained the know∣ledge of; which I have seen with my Eyes, and have handled with my Hands,
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and which my own self has done: And in this matter I will neither be tedious nor obscure, lest that love which I profess to you, should seem to be deficient or im∣perfect.
VI. Whatever I write, I shall open the same briefly and plainly beseeching God, that the matter whereof I shall entreat, may become profitable unto you; and that if you shall please to put the same into practice you may find the faithful experience thereof, and not be deceived, or spend your time in vain: For we know certainly, that of all transi∣tory things, Time is truly the most pretious.
VII. Wherefore I write unto you (honourable and dearly beloved Friend) such things only as may be pro∣fitable; making this humble suit unto your Excellency, that the Revealed Secrets and Experiments which I send you in this little Book, may not be prostituted, or bestowed upon unworthy Men, who are naughty, or swoln up with Pride, or whose Souls are bound up in their Covetousness.
VIII. I require not of you for this Secret, a great Summ of Gold or Silver; nor do I put this Secret in writing, for you to bestow much Cost and Expences upon it; nor do I for my self desire any reward; these things agree not with the Philosophick Verity, which professes, that its Works are not chargeable and Expen∣sive. Morienus saith, beware that you spend nothing in this Magistery of Gold. And Dastine, saith with the Value of one Noble is the whole Magi∣stery performed.
IX. Since then it is so, in what thing is our Gold to be found? Is it not in Mercury, which is called Quick or living Gold? Ray∣mandus saith, He that will reduce Quick-Gold into thin water, must make it, doe it, and Work it by its contrary.〈◊〉 saith he, Quick or living Gold, has in its self, four Na∣tures, and four humours or Elements. And therefore
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saith he, if you putrefie its Cold with its Hot, and its Dry with its Moist, you shall not only have the Humidity of all Bodies, but you shall have a Menstruum, which will dissolve Argent Vive for ever. For the least part of Mer∣cury being once dissolved, the dissolved Mercury will always dissolve Mercury ad Infinitum.
X. [Mercury may as well be called Quick-Gold, as Quick-Silver, for it contains them both. If Air will make this separation, we must put thereto divers contrary things, as Roger Bacon saith in Speculo. But this putrefacti∣on cannot be done, till it is dissolved in Water white as Milk, putrifie that Milk 15 days in B. M. then separate its Element, and cleanse its Earth, and after that joyn it again in equal weight, then is the Elixir made compleate for Saturn and Jupiter. Quick Gold is Crude, Imperfect, and unfixt in every degree and yet it is accounted a Body, altho' there be no fixation in it, and there∣fore it may be much sooner brought to its first matter, than any other of the Bodies, that have any part of fixation in them, for they must have much Labour and long time to separate them, and bring them back into their fixt matter.]
XI. For saith Lully, The Elements of Mercury may be dissolved, and being so dissolved, they may be se∣parated. There be some that think our Resoluble Seed, or dissolved Men∣strum, is the water of Ar∣gent Vive, made only by it self, because it does dissolve both Metals, and pretious Stones which we call Pearls; and so it is. Now how this dissolving Menstrum is made, not only Raymund seems to shew, but Roger Bacon in like manner in his Speculum Alchymiae, where he saith, put the Body which is most weighty, into a Distillatory, and draw forth thereof, its Sweet Ros, or Dew, with a little Wind, or Breath: [for betwixt every drop of Water, comes forth a Breath, as it were of a Man, which is the substance of Argent Vive, and which the Philoso∣phers call our Mercury: which
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if it be well putrefied before hand, will then yield the more, and Issue out forcibly, as if it were Wild-Fire out of a Trunk, especially when the Red Fume comes.] Thus have you one of our Argent Vives.
XII. To the same thing Raymundus assents, where he saith, then have you that Argent Vive, which is called Ours; and so it is indeed one of Our Argent Vive; altho' the intent of the same Philosopher in Libro Animae Artis Transmu∣tatoriae, Cap. 2. was touch∣ing another more noble and more excellent Water [sup∣posed by some, to be Our Burning-Water, drawn out of the Gum of Vitriol,] by the Virtue of which most Noble and Excellent, attractive Water, he did not only often dissolve the Body of Sol [not as he doth it with the aforesaid Argent Vive commonly dissolved] but also the same solar Bo∣dy, by force of that attra∣ctive Virtue, is disposed in a more noble manner; as I my self have seen done, not only in the Metalline Elixir, but also in the Elixir of Life, as hereafter shall be declared, Chap. 71, 72. Sect.
XIII. It is fansied by an Experienced Philosopher, that Mercury did speak, and said, I am the Father of Enchantments, Brother to the Sun, and Sister to the Moon, I am the Water of Life drawn out of Wine, [i. e. out of the Wine of Mercury] I kill that which was alive, and make alive that which was dead; I make Black, and I make White, and I carry in my Belly the Sol of Philoso∣phers; and therefore he that can joyn me after that I am dissolved, and made the pure clear and Silver like Water, called Lac Vir∣ginis, with my Brother the Sun, he shall tinge him with my Soul, not only much more than he was before by an hundred fold, but also if he be joyned with my Sister Luna, he shall make all things fair and bright. [this Lac Virginis is a Silver-like Water some∣what thick.]
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CHAP. LXII. A farther Discourse of the Philosophers Mercury.
I. OF this Mercury, speaks another Phi∣losopher thus, when its Ele∣ments are separated, and again joyned and mixed together by equal weight, then is it made a compleat Elixir upon Saturn and Ju∣piter; but its Elements can∣not be separated, until such time as it is dissolved: and of this Metalline Water, ought the Artist to draw the Tincture.
II. [ The Elements of Mer∣cury being separated, and again commixed by equal weight or proportion, make the Elixir compleat, with of∣ten dissolving and congealing of the Spirit, which must be done upon a Marble Stone, weighing the Body, and then taking its weight of the Secret Salt, grinding them together very subtil, then putting them into Balneo, that they may be dissolved; which done, take it out, and make your congelati∣in a dry Fire, do so oftentimes, and then, &c.]
III. And therefore to confirm this, Raymundus saith, O my Son, Our Tin∣cture is drawn out of one Vile thing, and is decked, finished, and ended with another thing which is more Noble; for we do Ferment it with Vulgar Gold: He calls it Vile, be∣cause he saith it is sometimes found in Vile places, as in Old draughts: also it is Vile, because (as Raymundus saith) it is found not only in a fil∣thy form, and ugly shape, but because it is in every thing, of the which (saith Albertus) is made a Perma∣nent or fixt Water.
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IV. [ Here is to be Noted, that Raymundus commands this Tincture to be drawn out of the Body of Venus, which Tincture he does Ferment with the prepared Calx of common or Vulgar Gold.]
V. And therefore saith Avicen, it behoves you to have a great quantity of our Gold, and of our Silver, to the end, that thereby the humours may be drawn forth; viz. to have at the least sixty pounds weight, which will be a sufficient quantity for your whole life. He also saith, the best Mercury is brought in skins, from Mount Passulane. Of this Mercury, Geber saith, you must labour in all your work to separate Mercury, or as others read it, to con∣vince or over-come Mercury, in commixing and conjoyn∣ing; for he that cannot de∣stroy Mercury, or undoe it in its composure, cannot re∣pair or restore it: nor may you work with it as Ray∣mund saith, till it is dis∣solved.
VI. And therefore it is said, joyn not that which is Crude, with that which is Decocted; for of that only with the Ferment, is made the Elixir, which does con∣geal all manner of Argent Vive. Wherefore as Ray∣mund saith, it is never con∣gealed without a congealing Sulphur; and being congeal∣ed, you have a great secret: for in the dissolved, Decoct∣ed Mercury, is a great and hidden Mystery.
VII. Another Philoso∣pher also saith, that there is a certain subtil Fume, which does spring forth from its proper Veins, dispersing and spreading its self a∣broad, the which thin Fume if it be wisely gathered to∣gether again, and sprinkled upon its proper Veins or Matrix, it will make not only a certain fixation (of which thin Fume, in short space is made the true Elixir) but also cleanses the Im∣pure Metals or Alchymick Body.
VIII. [ As to the Tincture
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mentioned at Sect. 4: above, it rather seems by other words of the said Raymundus, that he drew it out of Quick-Silver, and no other vile thing, of which Mercury is made. What is meant at Sect. 6. by not joyning the Crude with the Decocted, is to be understood of not joyn∣ing Crude Mercury to the Decocted Bodies or Metals, but to put to them Decocted, i. e. dissolved Mercury. And herein is hidden a great secret, for Mercury being dissolved, is an hot and moist Sperm; but Crude, it is cold and dry Saturn. So that if you pu∣trifie its hot and moist Sperm with its cold and dry Earth, you will have Quick-Silver dissolved, which is not Crude, but Decocted Mercury. So that in Crude Mercury dis∣solved is hidden a great My∣stery. And however it is dis∣solved by a Fire not natural or against Nature, yet it must be mixed, conjoyned, fixed.]
IX. This Alchymick Body is called Leprous Gold, wherein Gold and Silver, are in Essence and Power, but not in sight or appear∣ance; in its Profundity or Depth, it is Airous or Spi∣ritual Gold, which none can obtain, unless the same Body be first made clean and pure. The which im∣pure Body after mundifica∣tion, is a thousand times better than are the Bodies of common Sol and Luna, Decocted by natural heat.
X. [This Leprous Gold the Philosophers call, Adrop, or Adrup, which Gold is the Philosophers Lead. This Al∣chymick Body (in his Concord) he calls Venus in the lesser Work, both for Gold and Sil∣ver, because it is a Neutral Body, and very easie to be changed to either: and by this the sense of Sect. 4. and 8. aforegoing may be more easily understood. The Earth, the uncleansed Body, is to be pu∣rified with its own Water, and afterwards nourished with its Mothers Milk, which is called the Sulphur of Nature.]
XI. The first Matter of this unclean Alchymical
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Body is a Viscous Water, which is thickened in the Bowels of the Earth. And therefore of this Impure Body (as Vincent saith) is made the great Elixir of the Red and White, whose Name is Adrop, or Adrup, viz the Philosophers Lead. From the which Raymundus commands an Oyl to be drawn: from the Lead of the Philosophers (saith he) let there be an Oyl drawn of a Golden Colour; if you can separate this Oyl [where∣in is Our second Tincture and Fire of Nature] from its Flegm, which is it watrish∣ness, and wisely search out the Secret thereof, you may in the space of thirty days perform the Work of the Philosophers Stone.
XII. This Oyl does not only make the Medicine penetrable, being amicable and conjoynable to all Bo∣dies or Corporeal things, but it is also the hidden or Secret fire of Nature; which does so augment the Excellencies of those Bodies to whom it is so joyned, that it makes them to ex∣ceed in infinite proportions of goodness and purity. So much as does appertain to the Work of Alchymiae, which is only for the Elixir of Metals, is now suffici∣ently opened, which if you rightly understand, you will find that no great cost is required to the perform∣ance of this Philosophick Operation.
XIII. [The Innatural Fire is Our Aqua Foetens, or Sea-Water, sharp, peircing, and burning all Bodies more fiercely than Elemental Fire, making of the Body of Sol, a meer Spirit, which common Ele∣mental Fire has not power to do.]
XIV. But this Elixir of Metals is not all that I in∣tend to shew you; the Elixir of Life is that which I chief∣ly designed, infinitely ex∣ceeding all the Riches of this World, and to which the most excellent of all the Earthly things cannot be compared. And therefore, I shall. 1. Shew in the Mi∣neral
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Kingdom, the Elixir of Metals, and that after divers manners. 2. In the Vegetable Kingdom, the Elixir both of Metals, and of Life. 3. In the Animal Kingdom, the Elixir of Life only; albeit the same Elixir of Life is most excellent for the transmutation of Metalls.
XV. There are three things necessary to this Art, of which you ought not to ignorant, viz. 1. The Fire wherewith: [The fire of Na∣ture, Innatural, Elemental, and which is against Nature, de∣stroying the special form of all that is dissolved therein.] 2. The Water whereby: [as in the Compound Water.] 3. And the thing whereof: [is made the congealed Earth, as White as Snow.] Of all which in their proper order.
CHAP. LXIII. Of the Mineral Stone, and Philosophick Fires.
I. ON a time as I have learned, there was an Assembly of Philoso∣phers, where the Matter of the Secret Stone, and the Manner of working it, was propounded. Several spoke their Opinions, but at length, one younger in Years, and (as was thought) Inferiour in Learning, de∣clared his thoughts and knowledge concerning that Secret. I know saith he, the Regiments of the Fires. When they had heard what he could say, they all as a mazed held their peace for a while.
II. At lenght, one of the Company made answer; If this be true which thou hast said, thou art Master
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of us all, and thereupon with one consent, they gave him the Right Hand of Fel∣lowship. Whereupon they gathered, that the Secret of this wonderful Tincture lay chiefly in the Fire.
III. But the Fire differs after several manners; one Natural, another innatural or preternatural, another Elemental, another against Nature. The Natural Fire does come from the Influ∣ence of Sol, and Luna, and the Asterisms, or the Sun, Moon and Stars, of the which are Ingendred, not only the burning Waters, and potential Vapours of Minerals, but also the Natural Virtues of living things.
IV. The Innatural or Preternatural Fire, is a thing accidental, as Heat in an Ague, being made Artificially, and called by the Philosophers a moist Fire, Our generating Water, the fire of the first Degree; and for the temperature of its Heat is called a Bath, a Stew, a Dunghil, in which Dunghil is made the putre∣faction of our Stone. See Sect. 13. of the former Chapter, where it is more amply defined.
V. The Elemental fire, is that which does Fix, Cal∣cine and Burn, and is nou∣rished by Combustible things.
VI. The fire against Na∣ture [which is a violent, strong, Corrosive, destroying the spe∣cial form of that which is dis∣solved therein,] is that which in Power Dissolves, Frets, Infects, and destroys the generative Power of the form of the Stone: it does Dissolve the Stone into Water of the Cloud, with the loss of its Natural, At∣tractive, and special Form, and is called Fire against Nature, (as Raymundus〈◊〉) from its Operation: for that which Nature does make, this fire against Na∣ture destroys and brings to Corruption, unless there be fire of Nature put to it.
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VII. Here as Raymundus saith, lies contrary Opera∣tions, [as in the Compounded Water:] for as the fire against Nature, does Dissolve the Spirit of the fixed Body; the Volatile Spirit is thereby constrained to retire into a fixed Earth, [a Congealed Earth as White as Snow.]
VIII. For the fire of Na∣ture does Congeal the Dis∣solved Spirit of the fixed Body into a glorious Earth: and the Body of the Vola∣tile being fixed, by the same fire against Nature, is here again by the fire of Nature resolved into the Water of Philosophers, but not into the Water of the Cloud: and so by this means the fixed is returned back again into its wonted Nature of Flying, and the moist is made dry, and the ponde∣rous is made light.
IX. But yet he saith, this fire which is against Nature is not the Work of Our Magistery, but it is the fire which is purely Natural. This he saith, because he would shew us thereby the diffe∣rence between the Mineral Elixir, and the Vegetable, and the Animal. For that these three several Elixirs are made of three several Waters, viz. Mineral, Ve∣getable, and Animal, which serve for the Work divers ways.
X. And First we will Treat of the Mineral Elixir, then of the other in order. The Fire against Nature is a Mineral Water, [viz. the Humour or Tincture drawn out of Body of Venus Dissolved in its Mineral Spirit] very strong and Mortal, serv∣ing only to the Mineral Elixir.
XI. This Mineral Wa∣ter, or Fire against Nature, is drawn with fire Elemen∣tal, from a certain stink∣ing Menstruum, as Ray∣mundus saith, and is made of four things. It is the strongest Water in the World, whose only Spirit, (saith he) does wonderful∣ly increase and multiply the Tincture of the Fer∣ment: for here Sol or Gold is
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Tinged with the Mineral Spirit, the which Mineral Spirit is the strength of the most simple Sulphur with∣out much Earthiness.
XII. [Thin Mineral Water is the dropping of Adrop or Adrup, Venus, which is the noble Tincture called the natu∣ral Roman Vitriol, and which for the abundance of its noble Tincture, is called Roman Gold.]
XIII. This some do call the Spirit of the Green Lyon, others the blood of the Green Lyon: wherein almost all Err, and are deceived: for the Green Lyon of the Philosophers, is that Lyon, by whose Virtue attractive, all things are lifted up from the Bowels of the Earth, and the Winter-like Caverns, making them to Wax green and flourish: whose Child (for all the Elixirs are to be had from it) is to us most acceptable and suffici∣ent.
XIV. [The Child of Philoso∣phers is generated of their Green Lyon, of which Child is had the strength of Sulphur, both White and Red; Our two Sulphurs of Nature are the Gold and Silver of the Philosophers, and their hidden Treasure.]
XV. Of this Child of the Green Lyon of the Phi∣losophers is drawn the strength of Sulphur White and Red, but not Burning as Avicen saith, which are the two best things the Al∣chymist can take to make his Gold and Silver of: and this is sufficient to be said, for the attaining the knowledge of the Green Lyon: which is so called, because, that when he is dissolved, he is streight ways adorned with a green Vesture. [i. e. When our Sulphur of Nature is dis∣solved in its own Menstru∣um, which is the Virgins Milk, it is clothed with this greenness, and therefore called the Green Lyon.]
XVI. But of the Green Lyon of Fools, this we say, that from it with a strong, fire is drawn Aquafortis, in the which, the aforesaid Philosophers Lyon of the
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Mineral Stone, ought to be Elixirated, and assumes its Name. Raymundus saith, it were better, or fafer, to eat the Eyes of a Basalisk, than that Gold, which is made with the Fire against Nature.
XVII. And I say also, that the things from whence the same Aquafortis is drawn is green Vitriol and Azoth: i. e. Vitriol Natural, not Ar∣tificial, viz. the droppings of Copper, called also Roman Vitriol, Roman Gold, by many of the Philosophers, from the abundance of its noble Tincture, the which Tincture must be Ferment∣ed with Common Gold.
XVIII. How great and Secret a Virtue, then, and of what strength, the Fire against Nature is, evidently appears in the construction of the Body of the Vola∣tile Spirit, being by it vul∣garly sublimed in the form of Snowy Whiteness. Ray∣mundus in the end of the Epistle of his Abridgment saith, feed Argent Vive with this Oyl, viz. with the Oyl wherewith the Spirit of the Quintessence is thick∣ened, &c.
XIX. For want of such, Natural 〈◊〉, the true and natural Principle, not Artificial, (as Vincent saith) made of Salts, Sulphurs, and Alums, which cut and gnaw Metals, is to be chosen, lest in the end of your work you fail of your de∣sire. [The Philosophers will you to Calcine Sol with Mer∣cury Crude, till it be brought into a Calx Red as Blood: Here comes in the work of Sol and Mercury together, brought into a dry Red Pou∣der and fixed, but whether it is to be done with Mer∣cury or Sulphur, the Water of him, is doubtful.]
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CHAP. LXIV. The manner of Elixiration with the Fire against Nature.
I. TAke the first Sol, Cal∣cined with the first Water, viz. the Mercurial Spirit, very clean, and brought into the Color of Blood, in the space of 20 days, (in lesser time it is not to be done.) This Cal∣cination cannot be so profi∣table, as it would be, unless Sol be first Mercurializ'd into such a thinness, as it may cleave together to that to which it must be joyned in a 24 fold propor∣tion, (viz. as 1. to 24.) strain ed through a clean Linnen Cloth, without any remain ing substance of the Gold.
II. I my self have seen it so ordered and done; and then it may certainly, in a strong Bolt Head, well Luted on every side, except on the Top, boyling in a strong Fire for the space of 20 days, be precipita∣ted into a Red Pouder, like Cinnaber, (all which I have seen performed.) Every particle of this Pouder you shall so fix, as that if it be put upon a Red-Hot Iron Plate, its Spirit shall not fume or fly away.
III. This Pouder Dissolve with, or in our Fire against Nature; being Dissolved, abstract the Water of the Fire against Nature from it, so long till the substance of the Pouder so Dissolved, do remain in the Vessel, as thick as an Oyl; which Oyl, first, with a soft fire, and after with a stronger, fix into dry Pouder.
IV. [This Work is not to be done all at once, but by
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little and little at a time, till it goes through with it in the Color of Blood; then will it precipitate into a Red Pouder, called by the Philosophers Se∣ricon: Dissolve it with as much of Our Vegetable Sal Anatron, the space of an hour, then set it in Balneo, in a long Receptory, till it be clear∣ly dissolved, and becomes as it were a fine Wine, which with the very softest heat, make it to Evaporate, and Congeal, so will you have a pure Stone, and of subtil parts.
V. Also if you dissolve this same Red Pouder of Mercury in Water or Spirit of Common Salt, prepared as Bachon and Albertus have taught, you shall have an Oyl or Salt of Gold, which no Fire can de∣stroy, which will melt and tinge with a solar Color upon a Plate of Venus. This Trea∣sure carry always with you, wheresoever you go: Who knows not the Secret of this prepared Salt in Our lesser Works, knows little of the hidden things of Alchymie.]
VI. Try this fixt Pouder (at Sect. 3. above) for the fixation, reiterate still the Work with the same Fire against Nature upon the same Pouder Ten times, and it will be dryed up no more into Pouder, but remain in a thick Oyl, the which will turn Argent Vive, and all Bodies into pure Alchymick Gold, sufficiently good for all works of the Goldsmith, but not for Medicine for Man's Body.
VII. A Second way, Gold is much more wonderfully Elixirated by the said Fire against Nature, compound∣ed with the Fire Natural, after this manner. Let Vi∣triol of the Fire of Nature, made of the most sharp Hu∣midity, or moisture of Grapes, and Sericon, joyn∣ed together in a Mass, with the Natural Mineral Vitriol (called the Gum of Adrop, or Vitriol Azoth,) made some∣what dry, and with Sal Nitre, be dissolved.
VIII. First Ascends a Fair, Weak, Flegmatick Water, which cast away. Then a White Fume, ma∣king the Vessel appear
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White like Milk, which Fume must be gathered in∣to the receiver, so long till it ceases, and the Vessel becomes clear, of its own Color. This water of the White Fume is the stinking Menstruum, which is called Our Dragon against Nature. This Menstruum, if the said Dragon against Nature was absent, would be our Fire Natural, of which we shall hereafter speak in its proper place.
IX. [Raymundus saith, this Water is made of four things: 1. The Composition of Sal Amarum. 2. Menstru um Foetens. 3. Argent Vive, which is a common substance in every Corruptible Body. 4. Mineral Vitriol.
X. This compounded Water Mineral, and Water Vegeta∣ble, being mixed together, and made one Water as aforesaid, doth work con∣trary Operation, which is wonderful, it Dissolves and Congeals, it makes moist and dry, it putrifies and purifies; it divides asunder and joyns together; it de∣stroys and restores; it kills and makes alive; it wounds and heals again; it makes soft and hardens; it makes thin and thick; it resolves Compounds, and Com∣pounds again: It begins the Work and makes an end of the same.
XI. These two Mineral Waters Compounded toge∣ther in one, are the two Dragons Fighting and stri∣ving to gather one against the other in the Flood of Satalia: viz. the White Fume and the Red; and one of them shall devour the other. And here the Solutory Vessels ought to be Luted but gently, or clo∣sed with Linnen Cloth, or with Mastick, or common Wax, or Cerecloth.
XII. These two Dragons are Fire and Water, with∣in the Vessel and not with∣out; and therefore if they feel any exteriour fire, they will rise up to the top of the Vessel, and if they be yet forced by the violence or strength of the Fire, they will break the Vessel, and
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so you will lose all your Work.
XIII. This Compoun∣ded Water aforesaid, does Congeal as much as it does Dissolve, and lists it up into a glorious Crystalline Earth. This is our Secret dissoluti∣on of the Stone, which is always done with the Con∣gelation of its Water. The Fire of Nature is here put to the Fire against Nature; therefore as much as the Stone has lost of its form by the power and strength of the Water, or Fire against Nature; so much has it got∣ten and recovered again of its form, by the Virtue of the Water, or Fire of Nature. But the Fire against Nature, by the means of the Fire of Nature, cannot be de∣stroyed.
CHAP. LXV. The Practice with the said Compounded Water, upon the Calx of the Body Dissolved.
I. THE Practice with the said Compound∣ed Water, upon the Calx of the Body duly dissolved and prepared: Take the prepared Body (made with a thick Oyl,) put to it so much of the Compounded Water as may cover the same Calx (i. e. Our prepared Calx with Our Vege table Menstruum) by the depth of half an Inch. The Water will presently boil over the Calx without ex∣ternal dissolving the Stone, and lifting it up into the form of Ice, with the dry∣ing up also of the said Water.
II. The said Calx being so dissolved and sublimed into the form of Ice, you must take away; after this is done, the residue of the Calx remaining in the Vessel
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undissolved, shall again be well dryed by the Fire, up∣on which put so much of the said Compounded Wa∣ter as you did before, dis∣solving, subliming and dry∣ing, till the Calx is wholly dissolved.
III. The substance thus dissolved, subtily separated and brought into a Pouder, must be put (as thereafter shall be shewed) into a good quantity of the Fire of Na∣ture (which is a Quintescence) the same being first well rectified, and the Vessel well stopp'd, to the end, that the means of the heat outwardly administred unto it, procuring the inward heat to work, it may be dissolved into an Oyl; the which will soon be done, by reason of the simplicity of the Water, or simple Fire of Nature.
IV. And therefore when you have brought the said Pouder so dissolved, sub∣limed, and prepared with the said Compounded Wa∣ter into an Oyl (〈◊〉 is our Menstruum Visible, unto sight) by putting thereto a good quantity of the afore∣said rectified simple Fire of Nature, as before declared; then abstract or draw away the said Water again from the same Oyl, by Distil∣ling the same in a moist Temperate heat, so long till there remains in the bot∣tom of the Glass a thin Oyl.
V. This Oyl, the oftner it is dissolved with the said simple rectified Fire of Na∣ture, and the said Water Abstracted or Distilled by a Temperate heat, so much the more will the said Oyl be made subtil and thin.
VI. With the said Oyl (provided the Calx be the Calx of Sol or Luna) you may incere the substances or Calces of other Bodies, the said Bodies being first dis∣solved, exalted, sublimed, and prepared with the said Compounded Water, in manner and form of Ice aforesaid, till that by the Inceration of the said subtil and thin Oyl of Sol and Luna, the said substances of
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other Bodies be made fixed, and to flow like Wax.
VII. With which flowing substance, you shall not only congeal Argent Vive into perfect Sol and Luna, according as you have pre∣pared your Medicine, but you shall also with the same fluxible and flowing sub∣stance, transmute and change all such other im∣perfect Bodies, (as they were, whose Calces were so sublimed, and from whom, at their first sublim∣ing or lifting up, they took their beginning) into Sol and Luna aforesaid.
VIII. And this thin and subtil Oyl, being put into Kemia its proper Vessel, first sealed up, to putrifie in the Fire of the first degree, being moist: it becomes as black as liquid Pitch. The fire may then have its Acti∣on in the Body, to corrupt it, (the same Body as be∣fore so opened.)
IX. Therefore it grows first black, like melted Pitch, because the bear working in this moist Body, does first beget a blackness, which blackness is the first sign of Corruption: and since the Corruption of one thing is the generation of another; therefore of the Body cor∣rupted, is generated a Body Neutral, which is certainly apt, declinable, and appli∣cable unto every Ferment whatsoever you please to apply it to.
X. But the Ferment must be altered together with the Alchymick Body; and the whole substance of our Stone or Elixir must partake of the Nature of the Quin∣tescence, otherwise it will be of no effect.
XI. And between the said sign of blackness and perfect whiteness, which will follow the said blackness, there will appear a green Color, and as many vari∣able Colors afterwards as the mind of Man is able to conceive.
XII. When the present White Color shall begin to appear like the Eyes of
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Fishes, then may you know that Summer is near at hand, after which Autumn or Harvest will happily fol∣low with ripe fruit, which in the long looked for Red ness: This is after the Pale, Ashy, and Citrine Color.
XIII. First the Sun does perfectly Descend by its due Course, from its Me∣ridional height and Glory, through its gross and natu∣ral solution into an imper∣fect Pale, and Ashy Color, shining in the Occidental parts of the West, which is somewhat of a yellowish or Brick dust Color: from thence it goes to the Sep∣tentrional parts of the Earth, being of a Variable watrish blackness, of a dark, cloudy, alterable, putrefactive wa∣trishness.
XIV. Then it Afcends up to the Oriental parts, shining with a more per∣fect Crystalline, Summer∣like, and Paradisical White: Lastly, he Ascends his Fiery Chariot, directing his Course up again to his Meridional Life, Perfection and Glory, there to Rule and Shine, in fire, brightness, splendor, and the highest perfection, even in the highest, most pure, and Imperial Red∣ness.
XV. When this aforesaid simple Oyl of the altered Body, being in its Vessel duly sealed, is by the Fire thus disposed, what is there more than one simple thing, which nature has made to be generated of Sulphur and Mercury in the Bowels of the Earth?
XVI. Thus it is evident, that our Stone is nothing else but Sol and Luna, Sul∣phur and Mercury: Male and Female; Heat and Cold. And therefore (to be more short) when all the parts of our Stone, are thus gathe∣red together, it appears plainly enough, what is our Mercury, Our Sulphur, Our Alehymick Body, Our Ferment, Our Menstruum, Our Green Lyon: And what Our White Fume, Our two Dragons, Our Fires, and Our Egg, in which is both
the Whiteness and the Red∣ness.
XVII. As also what is Man's Blood, Our Aquae Vitae, Our Burning, Water, and what are many other things, which in this Our Art are Metaphorically, or figuratively named to de∣ceive the Foolish and un∣wary.
XVIII. Also there is a si∣militude of a Tri-une, shin∣ing, in the Body, Soul, and Spirit. The Body is the sub∣stance of the Stone. The Soul is the Ferment which cannot be had, but from the most perfect Body; and the Spirit is that which raiseth up the Natures from Death and Corruption to Life, Perfection and Glory.
XIX. In Sulphur, there is an Earthiness for the Bo∣dy: In Mercury, there is an Aerealness for the Spirit, and in them both a Natu∣ral Unctuosity for the Soul or Ferment; all which are inseparably United in their least parts for ever: From this Fermental Body the Stone is formed, and with∣out it, it cannot be made.
XX. It is the peculiar pro∣perty of Sol and Luna, (the which property appertains to the Stone it self) to give the form of Gold and Silver. And therefore the Elixir, whether it be White or Red, may be Infinitely aug∣mented with the Fermental Oyl: if you do cast the same upon Mercury, it shall transmute it into the Elixir, which Elixir must be cast afterwards upon the Imper∣fect Bodies.
XXI. Moreover the said White Elixir is augmented with Mercurial Water, and the Red Elixir with the Mercurial Oyl; the which two, viz. the Mercurial Water and Mercurial Oyl, can only be had of Mercury dissolved of it self.
XXII. See what the Scrip∣ture saith, He stroke the Stone, and Water flowed out, and he brought forth Oyl out of the Flinty Rock. We may Note the whole composition of the Elixir in these four Verses following.
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XXIII. He stretched forth the Heavens as a Curtain. The Water stood above the Mountains: This is the Wa∣ter which does cover Our Matter, and performs the dissolution thereof, causing a cloudy Ascension. That does walk upon the Wings of the Wind. This figures forth the sublimation of ourStone.
XXIV. Who makes his Angels Spirits, and his Mini∣sters a flame of Fire. By this is shadowed forth the rectification, separation, and disposition of the Ele∣ments. Who has founded the Earth upon its Basis; so fixt, that it shall not be moved for ever. Under which is de∣scribed the fixation of the Elements, and the perfe∣ction of the Philosophick Stone.
CHAP. LXVI. Another way of Elixirating Gold by the Fire against Nature.
I. ANother way, by which the Body of Gold is Elixirated by the power of the Fire against Nature, through the help of the Operation of the Fire of Nature; which is thus. Dissolve the Body of pure Gold in the Fire against Na∣ture, the same fire being well rectified Arsenick [Mer∣cury sublimate] as the man∣ner is; from which Gold being so dissolved into a Citrine, clear and shining Water, without any Hete∣rogenity, or Sand remain∣ing, let the water be abstra∣cted, till the Body does re∣main in the bottom of the Glass, like a fixt Oyl.
II. Upon this Oyl, affuse the said Water, or Fire against
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Nature again, and abstract again, and this work so of∣ten repeat till the water or fire against Nature, have no more sharpness upon the Tongue than common Well-Water.
III. This done, draw such another new water or fire against Nature, which Affuse upon the former Oyl, and abstract in all respects as before is taught: then Affuse upon this Oyl the water or fire of Nature well rectified, and let it be dou∣ble in quantity or propor∣tion of the said Oyl of the Body so dissolved, and put it into a Vessel, which stop well, and set it in Balneo for seven days; so will the water or fire of Nature be∣come a Citrine Color.
IV. This water or fire of Nature by its attractive Vir∣tue, will draw away the Tincture from the fire against Nature, as Raymundus saith in his practical Alphabet. And altho' it is somewhat opposite to Nature, to dis∣solve the Bodies with the fire against Nature; yet if you know how to com∣fort the matter with the fire of Nature, and by Balnea∣tion in 15 days, to draw it from the blackness of the water, or fire against Nature, (the which may be done, as I have proved, in 6 days) you shall perfect the work, and attain the desired end.
V. Let the aforesaid Na∣tural Water or fire of Na∣ture, so tinged with a Yel∣low Color, be always wa∣rily emptied, and poured off from the aforesaid dis∣solved Bodies, into another Vessel, with a narrow Mouth, that may be firm∣ly stopped: and then with more of the said fire, let there be made in Balnco, in the space of time aforesaid, another quantity of the said Oyl.
VI. And so the same wa∣ter being tinged with Sol or Gold, let it be warily emp∣tied, and poured off as be∣fore: and when the water of Nature will be tinged no more, then it is a sign, that the Tincture is all drawn forth from the dissolved
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Body by the Fire against Nature.
VII. Put the Tinctures thus decanted off into a Glass Stillatory, and with a soft or easie Fire abstract the Water or Fire of Na∣ture from the same, so long till you see in the bottom an Oyl; to which you must put New Fire of Nature again, well rectified: and after the Matter has stood in Balneo for the space of 6 days, then abstract the said water or fire of Nature by distillation.
VIII. And let the work with the same water be re∣peated upon and from the said Oyl, after the same manner so long till you have brought your Oyl of Gold to be most subtil and pure, without any Foeculent grossness, wherein let no∣thing of the water or fire of Nature be left behind, but the substance of Gold only, turned to Oyl.
IX. This subtil and pure Oyl of Gold, being put in Kemia, or its proper Vessel, and firmly sealed up, may by the aforesaid Regiments be changed into the great Elixir, as it is shewed be∣fore with the other simple Oyl, made with the Com∣pounded Water, in the for∣mer practice, at Sect. 8. Chap. 65. aforegoing.
X. But to proceed: sub∣lime Quick-Silver with Ro∣man Vitriol and prepared or Calcined Salt; and after that sublime it by it self alone three times from its Foeculent substance. This done, and the same made into Pouder, put this subli∣mate Pouder into a fixato∣ry Vessel, and put thereto a certain quantity of your aforesaid Oyl of Gold, but so much only, as may scarcely cover the subli∣mate: firmly close the Ves∣sel, and set it in a soft Fire, till the Natures are perfectly joyned together.
XI. This done, grind it upon a Marble, and In∣cerate it again with your said Oyl of Gold, and af∣ter put it again into its Fix∣atory Vessel, under a Fire
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of the first Degree as before, and let the same Vessel stand twice as long as it did before, to the Intent that the Natures may be firmly Compact and United together.
XII. Now this Rule is generally to be Observed, that the Vessel with the Matter in it to be fixed, ought always to be set over the fire from time to time to be augmented: and this In∣ceration to be continued still upon the Argent Vive sub∣limed, until the same is per∣fectly fixed with the said Oyl or substance of Gold.
XIII. The which must be proved upon a Plate of Silver Red Hot: And if it be found fixed, let it have for the greater cer∣tainty, one Inceration more of the said Oyl, which set under a strong fire for the space of three days: then grind it with your Oyl up∣on the same Stone, till it be as thick as an Oyntment; which make perfectly dry with an easie fire, and then let it be Calcined with a strong fire for the space of eight hours.
XIV. Which done, then Incerate it, and dry it again with a soft or gentle fire oftentimes, till it stands in the fire like melted Wax. This Medicine will trans∣mute Silver substantially and perfectly into fine and pure Alchymick Gold, per∣fect to all the works of Goldsmiths, but not to Me∣dicine for Man.
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CHAP. LXVII. Two other Mineral Elixirs, or Two other Processes of Mercury.
I. THere be many other Noble and Profita∣ble Secrets in this Art, or Mystery of our Mineral Stone; viz. good Elixirs to be made out of Metalline Bodies; of which Mineral Elixirs, two are more ex∣cellent than the rest, the first of which we shall han∣dle in this Chapter.
[Here comes in the Process or Practical Operation of Mercu∣ry mentioned Chap. 61. Sect. 13. aforegoing.]
II. The first of these Elixirs is only in Mercury: The second, in Mercury and the White Body for the White Elixir; and with the same to the Red too, if you so please, being prudently pursued and sought af∣ter.
III. The first manner to Elixirate only with Mercury is thus. Dissolve Mercury only, by it self into a Milky water, with the which Mer∣cury so dissolved, you may dissolve so much more Mer∣cury, and so continually, as long as you please.
IV. Put this into a gen∣tle Fire to be Distilled, so shall you have Our Virgins Milk White and Chrystal∣line, wherewith all Bodies may be dissolved into their first Matter, Washed and Purged.
V. This water is of a Silver Colour, which if you fix with its Earthy Faeces Calcin'd, and after that dis∣solved again in the quanti∣ty of its remaining water,
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and then again Coagulated and Congealed, (which work is to be done upon a Stone,) you will have at length the Elixir of Argent Vive, which will transmute all Imperfect Bodies to a perfect Whiteness.
VI. And so of this Mer∣curial substance is made a water permanent or fixt, wherewith the Calces of all Bodies may be so depurated and Whitened, as thereby to become the most pure and fine Silver.
VII. And therefore as I have said before in the be∣ginning of this work, when Mercury is dissolved, then are its Elements separable; and after the separation of its Mercurial Liquor, and that a competent putrefacti∣on is performed; after the same White Liquor, there will Distill a Golden moi∣sture or humour, to which if you add a small quantity of the Ferment of the Gum of the aforesaid Elix∣irated White Stone, that then the same White Stone, with the said Golden hu∣mour, shall be made the Red Stone, which shall transmute Argent Vive, and all Metalline Bodies into the finest and most pure Gold.
VIII. Again, if you take the aforesaid Red humour of Mercury and Dissolve in it a little of the aforesaid Red Ferment, being made as aforesaid of the White Stone, and then with the same Red humour of Mer∣cury, so Fermented with it self, the Calces of all Bodies, may be so depura∣ted and Citrinated, that thereby they may become most pure Gold.
IX. When also Argent Vive is dissolved, then dis∣solve in it a little of the a∣foresaid Red Ferment, and so put all into Kemia, or a proper Vessel, which firm∣ly close up with a Philo∣sophick Seal. Then with a continual and easie or gentle Fire, draw out the Char∣riot of the four Elements through the Depth of the Sea, until (the Floods be∣ing dryed up) there appears
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in the Matter a bright shin∣ing substance, like to the Eyes of the Fishes.
X. For by this Operati∣on, if you keep your Tem∣perate Fire continually a∣live, the Floods shall dry up, with an exceeding drought, and the dry Land or Earth shall appear, as in the days of Noah, the waters were dryed up from off the Earth, and behold the Face of the Ground was dry. And by lifting up the Rod of Moses, and stretching out his hand, the waters were dryed up, and the dry Ground appeared in the midst of the Sea: for so says David, He Rebuked the Red Sea, and it was dry∣ed up; he led them through the Depths as through the Wilderness.
XI. And then by the Space of Forty days following, it shall be Rubified, (as the Philosophers Demonstrate) by the help of a Vehement Fire, as the Nature of it requires, continuing and remaining in the same strong Fire till it melt and flow like Wax, whereby it will be able to transmute all Bodies into pure fine Gold.
XII. And thus the White and Red Medicines are mul∣tiplied with their own pro∣per humidities: viz. only by the solution of the White Medicines in their own pro∣per White and Red hu∣mours, and by their Coa∣gulation again of the same, as necessity requires. Thus have we explicated, with singular plainess of Speech, the Elixiration of Mercury per se, or Argent Vive a∣lone.
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CHAP. LXVIII. The second of the former Elixirs, with Mer∣cury and the Body Alchymick.
I. TO Elixirate with Mercury, and the Body Alchymick. Take One part of the most pure Kibrick [quod est pater Mer∣curij & omnium Liquabili∣um,] Sea water twelve parts, in which dissolve the Kibrick: being dissolved, strain the wa∣ter through a Linnen Cloth; and what remains undissolved, which will not go through, put into the Vessel called Kemia, set it over a gentle fire, as it were the heat of the Sun, un∣till there appears on the Top a Red Color.
II. Then put to it a quarter more of the Sea-water afore∣said, being kept in a very clean Vessel, set it on a very gentle fire, and dry it up again, as you did before, by little and little at a time.
III. For in this Work, by so much less there is put of the Spirit, and more of the Body; by so much the sooner and better shall the Solution be made; the which Solution is made by the Congelation of its wa∣ter.
IV. And therefore as the Rosary saith, you must be∣ware that the Belly be not made over moist, for if it be, the water shall not re∣ceive or attain to its dry∣ness.
V. This manner of Im∣bibition must be Observ∣ed and continued so long, till the whole water by se∣veral Imbibitions shall be dryed up into a Body.
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VI. This done, let the Vessel be firmly and Philo∣sophically Sealed up, and placed in its proper For∣nace, with a mean or gen∣tle fire, which must not wax cold, from the first hour you begin to set the same into the Fornace, till you have made an end of the whole work.
VII. And when the mat∣ter is sublimed, then let it be made to Descend by lit∣tle and little without Vio∣lence, the fire being Arti∣ficially made or set over it; which done, let it be again sublimed as before.
VIII. And so let the Soul of the Sun of the Vulgar (the which Soul is Our un∣clean Oyntment, the Spi∣rit not yet conjoyned with the Body) Ascend from the Earth to the Heaven; and again make it to Descend from Heaven to the Earth, till all becomes Earth, which before was Heaven.
IX. To the end there may be made a substance, not so hard as the Body, nor yet so soft as the Spirit; but holding a mean dispo∣sition, standing fixed and Permanent in the fire, like a White peice of melted Wax, flowing in the bottom of the Vessel.
X. The which White substance, of a mean or middle consistency, must be fed and nourished with Milk and Meat, till the quantity thereof be increa∣sed according to your de∣sire.
XI. This Medicine being Fermented to the Red, with a portion of Sol Dis∣solved in the water of the Sea, by reason of separat∣ing the first; the form from the Matter, to the end, that it may be in a more noble form than it was before, when the first qualities did remain undivided; and that it may be brought into a Purple Colour by the help of a strong and continual fire: whereby is made the true Elixir, both for the White and Red Work.
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XII. Now this Elixir, be it White or Red, shall be increased an hundred fold more, both in Virtue and Goodness, if its Quintes∣sence be fixed with it, and that then afterwards it be brought and reduced by the Fire of Nature into a thin Oyl, the which must be done in a Circulatory Vessel: for truly, then the least drop thereof does Con∣geal a thousand drops of Mercury into the very greatest Medicine.
CHAP. LXIX. Of the Vegetable Stone.
I. THe Vegetable Stone is gotten by Virtue of the Fire of Nature, of the Composition of which fire we now intend plainly to treat, and of the way how to work with it, in every respect.
II. [Its Composition is of four things, as Raymundus saith, in his Book of Quintes∣sences: It is a Composition of Sal Amarum, which is Ignis adeptus, a fire that is gotten without Wood or Coal, and by an easie working, does work against all manner of sharpness of Action of the Visible Fire, like as if it were the fire of Hell; and therefore, altho' Wine be hot, yet this water of Mercury is hotter: for it is able to dissolve all Bodies, to putrefie, and also to divide the Elements, which neither common Fire nor Wine can do.]
III. Some think that this Fire of Nature is extracted or drawn from Wine, ac∣cording to the common way, and that it must be rectified by often Distilla∣tions, until its Flegm is wholly abstracted, which hinders its Heat, Virtue,
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Strength and Burning. But this, when it is done to all advantages, and its highest perfection (which Fools call the pure Spirit) and then put to the Calx of the Body never so well prepared, yet will it be weak and ineffe∣ctual to Our purpose, for Dissolution, Conservation, &c.
IV. [ The true and Pure Spirit is Our Silverish Spirit of Wine, which is our Vege∣table Mercury, and the true water of the Philosophers. Con∣cerning which, see in Ripley's secret Concord.]
V. Wherefore since the vulgar Spirit or Wine is such, it is evident that there is an Error in choosing of this Principle: for the true Principle, (which is the be∣ginning) is the Resolutive Menstruum [which is the Soul of Mercury, and this Tincture is a very Oyl, separate from its foul Earth and faint Wa∣ter] which, as we know, and according to the tradi∣tions of the Wise Philoso∣phers, is an Unctuous moi∣sture, which is the near∣est Matter of Our Vege∣table and Philosophick Mercury.
VI. The which Princi∣ple, Resolutive Menstruum, Near Matter, or Unctuous Moisture, Raymundus [in Cap. 6. and Cap. 8. of his Cla∣vis] does call Black, Black∣er than Black: The which Black thing or Matter I certainly know.
VII. But since Raymun∣dus saith, that this Resolu∣tive Menstruum, does come from Wine, or the Lees, or Tartar thereof, how is he to be understood? Truly, he himself unfolds the My∣stery: Our Water or Men∣struum, is a Metalline Water, generated of a Metalline Matter only: So that Ray∣mundus speaks, either of the Resolutive Menstruum or of the Resoluble Menstruum.
VIII. [This Menstruum springs from a Silver Wine, which does Naturally make a dissolution of its own Sulphur. It is apparent in the 11. Cap. of Raymundus, that Our Mercurial and Radical moi∣sture
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is not only Congealed in∣to perfect Metal, by Vapour of its hot and dry Sulphur, but that also the same Metal∣line Water, being so termina∣ted in the form of a Me∣tal, after its Resolution in Ashes has power naturally of a Menstruum to dissolve Our Stone or Sulphur, and change it to its Vegetable Na∣ture, without prejudice or hurt to its own Nature.
IX. [Wherefore he says, that from whatsoever any thing does spring or grow by Na∣ture, that into the same it may again be resolved.]
X. If he (viz. Raymun∣dus) speaks of the first water or Resolutive Men∣struum; you are to under∣stand that it is (so as he speaks) not a Metalline Water, but after a certain manner: for this water of the Resolutive Menstruum, is both a Sulphurous and a Mercurial Vapour [Ignis and Azoth] and by reason of its Sulphurity, it burns with the fire.
XI. [This Resolutive Menstruum is our Vegetable Mercury, which is our Va∣pourous Menstruum, and eve∣ry burning water of Life, Aqua Vitae ardens, by whose attractive Virtue, the Body of the Volatile Spirit, being fixed by the fire against Nature, is dissolved naturally into the wa∣ter of Philosophers, and ex∣alted and lifted up from its Salt and Combustible Dregs into 〈◊〉 Mercurial and Natural substance, which must be Fermented with the Oyl of Sol and Luna, and then is made there of the great Elixir; with which Mercu∣rial substance we also coun∣terfeit Pearls and Pretious Stones.]
XII. We see also, that in Tartar dryed only in the Sun, there are certain Mer∣curial Qualities shining and giving of light to the Eye, but the kind of Metals is a Composition of Sulphur and Argent Vive. And there∣fore, if he means after this sort, then the Resolutive Menstruum, may be taken for a Metalline water; for
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otherwise it is not Answer∣ed.
XIII. Again, Raymun∣dus proves clearly to the contrary, where he answers him who demanded of him; in what is the Vegeta∣ble Mercury, in Gold or in Silver? It is (saith he) a simple Coessential substance, the which is brought from its own Concrete parts and proper Veins, to such a pass or point by the Dissolutive Menstruum, that by Virtue of the simple and Co-essen∣tial substance, they are able to multiply their similitudes in Mercuries, which have none in themselves, and are also apt Medicines for Mens Bodies, and to expel and put away from them many Diseases, & to restore to the Old and Aged, their former Youth, and preserve them in Health so long a time as God has designed them to Live.
XIV. [This Coessential sub∣stance is Our White and Red Tincture by whom these Earths that are wanting, are multi∣plyed in Tincture, whereby they are made Elixirs, to purge Metals, and a Medicine for Man's Body.]
XV. Therefore, Our true Metalline Water is an Uctu∣ous humidity of the Body dissolved to the similitude of Black Pitch, Liquid and Melted; and this Unctuous and Black humidity is called the true Resoluble Menstruum. And because we shall af∣terwards demonstrate the true Resolutive Menstruum, required in this Work, we will here only declare from what principles, and how the said Resolutive Menstru∣um is drawn.
XVI. [Our Metalline Wa∣ter is separated from the Body of Lunaria, which is its termi∣nated and Radical humidity in the kind and Color of White shining Silver, and its Body, is Our black Sulphur: There∣fore see Chap. 63. in the Lu∣nary Branch, and in his Clavis where you will find the Radi∣cal humidity to be the true Mer struum wherewith the solemn dissolution of its own black. Body is made.]
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XVII. Raymundus doth say, that an Unctuous Hu∣midity is the last comfort and support to the Humane Body, which what it is, is manifest to the Philosophers, it makes a noise or sound in the Vessel, and is Distilled with a great deal of Art. He also saith, that Our Stone is made of the hottest Matter or substance in Na∣ture: And I say that Wine is hot; but there is another thing which is much hotter than Wine, whose sub∣stance, by reason of its ex∣ceeding Airyness or Spiritu∣osity is most quickly inflam∣ed by the Fire.
XVIII. And the Lees, or Tartar, and Dregs of this Unctuous humidity, is gross, like the Rinde or Bark of a Tree: and the same Tartar is blacker than the Tartar of the black Grape of Cata∣lonia, for which cause it is called by Raymundus, a Black, more Black than Black. [By these Lees, or Tartar and Dregs, is meant the Lees of our Silver Wine, sepa∣rated from the Lunary Body.]
XIX. And because that this humidity is Unctuous, therefore it better agrees with the Unctuosity of Me∣tals, than the Spirit drawn from Common Wine; for through its Liquefactive Vir∣tue, Metals do Melt, and are made flowing and moist in the Fire; the which Opera∣tion truly the Spirit of Common Wine cannot do.
XX. For the Spirit of Wine, how strong soever it be, is (comparatively) but clear Flegm or Water: whereas contrariwise, in Our Unctuous Distilled Spi∣rit, there is no watrishness at all. But this thing being rare in our parts, as well as other Countries, Guido Mon∣tanor found out another Un∣tuous humidity, which swims upon other Liquors, which humidity proceeds from Wine, which Raymundus, & Arnoldus knew, with some others, but they taught not how it should be obtained.
XXI. [Our Tincture in Di∣stilling, is separated both from the Flegm and its gross Faeces, till it be like an Oyl, and that is the Soul of Mercury, which is Air and Fire, separate from
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its two extreams; and so it be∣ing an Unctuous moisture, is the mean. See the first and last Chapter of Raymund's Codicil.]
XXII. Notwithstanding, Raymundus saith, it must be drawn from Death, and from the Faeces of Wine by rectification, that it may be acuated in Di∣stillation by hot Vegetable substances, thereunto apper∣taining, as Pepper, Euphor∣bium, &c. for without these things he saith, the Virtue thereof is not sufficient, but by long time to dissolve Metals.
XXIII. [Raymundus saith in the end of his natural Ma∣gick, that there is a Salt made of the Lees or Tartar of Wine, or Aquae Vitae, called the Salt of Art and Mercury, without which Salt (saith he) there is nothing can be done: Also he begins his Practice with this Salt in the first and last Chap∣ter of his Codicil.]
XXIV. Wherefore as the same Philosopher affirms, among these things is this Menstruum one of the Se∣crets of this Art, whose Virtue must be increased by a wise management of the Matter: you must circulate this Menstruum in the Un∣ctuous humidity in a Vessel of Circulation, by rotation continually, an hundred and twenty days, in the hottest Fornace.
CHAP. LXX. The Remaining Process of the Vegetable Stone.
I. HItherto the Process of the Vegetable Stone has been long and Obscure; but that nothing may be doubtful to the pre∣judice of my professed Love to your Lordship, I say that all these things spoken by Raymundus are covered with the Mantle of Philosophy. Truly his intention is that there should be made a dis∣solution with the Spirit of Wine, but that this Spirit of Wine should be joyned with another Menstruum reso∣luble,
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without which Re∣solution can never be at∣tained.
II. [Here the two Spirits are joyned together, the Vege∣table Menstruum or White Oyl of Tartar, and our Metalline Oyl.]
III. And that Menstruum Resoluble is generated only of a Metalline kind: for it is a potential or mighty Va∣pour, being in every Me∣talline Body, joyning toge∣ther two extreams, Sulphur and Argent 〈◊〉.
IV. And so indeed after this sort, Our water is a Metalline water, which be∣cause it does savour of the Nature of either extream, it therefore brings our Resolu∣tive Menstruum into Act.
V. Now how this Men∣struum, which is Unctuous, Moist, Sulphurous, and Mer∣curial, agreeing with the Nature of Metals, and wherewith Bodies must be Artificially Dissolved, may be had, we will here shew by clear practice.
VI. Take the sharpest humi∣dity of Grapes, and in it being Distilled, dissolve the Body, well Calcin'd into a Redness, into a Cyrstalline clear and Ponderous water, the which Body Calcin'd into Redness, is of the Masters of this Science called Sericon.
VII. [Now comes in the Practice of Pupilla, of the dissolution of the Red Lyon, for the Fire of Nature, called also Red Lead, Red Coral. Sericon is of the Nature of Black Pepper, Euphorbium, &c. of a hot biting and fiery Nature, all which things are spoken only by way of Com∣parison.]
VIII. Then of this Cry∣stalline water, let there be made a Gum, the which in Taste will be like to Alum. This Gum by Raymundus is called Vitriol Azoth, from which let there be drawn with a gentle Fire, first a weak water, with no more Taste or sharpness than simple Well water. [Fresh∣er water there is none in Taste, yet will it never Consume or
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Waste, tho' it be used never so often; nor will it be ever less in quantity.]
IX. And when the White Fume shall begin to appear, change your Receiver, and Lute it strongly, that it breath not forth; so shall you have our burning wa∣ter, Our Aquae Vitae, and Resolutive Menstruum, (the which before was Resolu∣ble) a Vapour potential, a mighty Vapour, able to dis∣solve Bodies, to Putrifie, and to Purifie, to divide the Elements, and also to ex∣alt theEarth into a wonder∣ful Salt, by the force of its attractive Virtue. This is our Fire of Nature.
X. This water has a bit∣ter sharp Taste upon the Tongue, and also a kind of stinking Menstruum: and because it is a water which is very Spirituous and Vo∣latile, therefore within a Month after it is Distilled, it ought to be put upon its Calx. When it is Affused upon the Calx, it will with∣out any external Fire, boil if the Vessel be closely shut; and it will not cease to Fer∣ment or work, till it be all dryed up into the Calx.
XI. Therefore you must put no greater a quantity of it to the Calx, but what may just cover it as it were, and so proceed, [when the Fornace is dryed up] to the whole Complement there∣of, (as in the Operation of the Compound water,) and as the work requires.
XII. And when the Elixir shall be brought into a Pur∣ple Color, then let it be dis∣solved with the aforesaid Vegetable Menstruum into a thin Oyl, the same Men∣struum being first rectified, and let the same by the Cir∣culation of the Spirit of our water be fixed; so will it have Power to transmute or change all Bodies into pure Gold, and to Heal and Cure all Infirmities and Diseases in Man's Body, ten thousand times better than all the Potions and Pre∣scriptions of Galen or Hippo∣crates.
XIII. This Elixir is the
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true Aurum potabile, and no other; for it is made of Gold Elementated and Cir∣culated by the spirituous wheel of Philosophy; and it is so wrought with the Air, Gass, potency, or spirit of Mercury dissolved by its self, sublimed and rectified, as that the body of Gold by it may not only be curiously and exquisitely Elixirated; but also that it may then af∣terwards be brought to such a perfection by this our Art, as to be applied profitably to the most desirable work.
XIV. Thus you may see, we have hid nothing con∣cerning this our desired Elixir of the Vegetable Stone: I shall now proceed to that of the Animal Stone, which is but a work of three days; and in three days will be compleatly ended. My advice to you is, not to ga∣ther the Leaves of Words; but the Fruits of Works, the profit of the things sought after.
XV. And know that in this Work, I have not so much affected the Curiosity of Language, or Elegancies of Stile, as the denudating the Essential Verity, and exposing the very Power of Truth to your View, which by reason of my haste I have now concisely done in few words.
CHAP. LXXI. Of Our Animal Stone.
I. WE now come to reveal the most noble and High Secret of Secrets, viz. the Mystery of our Animal Stone desi∣red of all Mankind, and the way and manner of its Elix∣iration. But this Animal Elixir is neither from Wine, as it is Wine, nor from Eggs, Hair or Blood, as they are such things, but only from
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the Elements: And these Elements we ought to search out, in the Excellency of their exceeding Simplicy and Rectification.
II. The Elements as Ro∣ger Bachon saith, are the Roots of all things, the Mo∣thers of every thing: yet the Elements of the said things do not enter into the Work of this Our Elixir; but only by the Virtue and Commixtion of those Ele∣ments, with the Elements of Spirits, and Bodies of Metals.
III. Yet so indeed as Ro∣ger Bachon saith, the Ele∣ments of those things afore∣said do so enter in as to pierce through [tho' not to dwell there] and to Accom∣plish this Our great Elixir.
IV. Notwithstanding a∣mong all those things which be Natural, (as all the rest be, which Philosophers have taken,) there is one thing yet, which is found more pretious, more excellent, more proper, and more Na∣tural than all the rest, for this our purpose.
V. The which one thing, because it is more excellent than all the rest, the Philo∣sophers have taken for the nearest; because of the sin∣gular perfection which God has given to the Microcosm or lesser World, in whom are not only the Idea's of the Courses and effects of the Planets, Stars, and Aste∣risms, but also the Com∣plexions, humours, Spirits, and Natural Virtues of the Elements.
VI. And therefore con∣sider the most noble Bird of Hermes, which when the Sun is in Aries, begins to fly; and as it is advised, so let it be brought forth and sought for. Seek out the true Sul∣phur from his Mine or Mine∣ra, not being corrupted, for the whole perfection lies in the uncorrupt Sulphur.
VII. This is our Stone, the which as Aristotle saith, in his Secret of Secrets, is generated in the Dunghil, High-ways, and must be divided into four parts: be∣cause saith he, each part has
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one Nature, the which parts must be joyned together again, till they resist or strive no more; when they are joyned unto it, it shall be White; is Fire, Red; as you please.
VIII. But understand, that this Division, must not be a Manual Division, [but in Power and Effect,] where∣fore, let this one thing which all Men have (its over-flowing Flegmatick property being somewhat Evacuated) be put into Ke∣mia or proper Vessels, which Seal up Philosophically; let it putrifie in a moist Fire a long Season, into a black thickness.
IX. Then by the second Degree of Fire, let it be Coagulated into a dryness, after many Bublings, which it will make, wherein shall shine innumerable Colors: and when all that which is fine and subtil, shall Ascend upwards [or sublime] in the Vessel moft White, like as the Eyes of Fishes, the work is compleat in the first part.
X. This truly is a marve∣lous thing, more to be wondred at, than any Mi∣racle of Nature, for then the self same White, has fully the Nature of White Sulphur, not Burning [or Sil∣ver,] and is the very Sulphur of Nature and Argent Vive.
XI. Let some quantity of Luna be added to it in the manner of an Amalgama; then it brings forth, by Ope∣ration, or generation of White into White; and the same thing worketh it into Red, and is made compleat into Red, by a greater Di∣gestion in the Fire.
XII. Then, as the Philo∣sophers advise, let the two Sulphurs, viz. the White and the Red be mingled with the Oyl of the White Elixir, that they may work the more strongly; upon which, if the Quintescence of the Vegetable Stone shall be fixed, you shall have the highest Medicine in the World, both to Heal and Cure Humane Bodies, and to transmute the Bodies of Metals into the most pure and fine Gold and Silver.
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CHAP. LXXII. The Reserved Secret Explicated.
I. AND now we are drawing near to the end of this work, we shall hereunto add and Ex∣plicate one Secret, even our reserved Secret, hitherto Buried in the Abyss of AEnig∣ma's and deep Silence.
II. We say that the Body of the Volatile Spirit, fix∣ed, by Fire against Nature, ought to be dissolved in the Vegetable Water, that is to say, in our Vaporous Men∣struum; not in water of the Cloud, but in water of the Philosophers.
III. In which Dissoluti∣on, the Body is made light, for its more pure and subtil part is lifted up [or sublimed] from Salt and Combustible Faeces, by Virtue of the water attractive: which is more clear than the water of the Margarite, as I have seen.
IV. And of this substance Fermented with the Oyl of Luna or Sol, is made the great Elixir, for the trans∣mutation of imperfect Bo∣dies.
V. It must oftentimes be dissolved and Coagulated with its Ferment, that it may work the better; and with this said Mercurial sub∣stance, thus Elevated [or sublimed] we Counterfeit the most pretious Margarites or Pearls, not inferior to the sight, to the very best that ever Nature produced.
VI. And with these Arti∣ficial pretious Stones, we shall finish the discourse of Our pretious Stones, [Mineral, Vegetable, and Animal] the abscondite Mysteries of which, being by the Wise and upright Sons of Art pru∣dently kept Secret.
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VII. I Pray the most Good and Gracious God, to open and reveal the same, at one time or another, even as it shall please him, to his despi∣sed Servants and little ones.
VIII. O most incomprehen∣sible light, most Glorious in Majesty, who with the Chari∣ty of thy Heavenly Rays dost Darken our Dimmer Light; O substantial Unity, the Di∣vine three, the joy and Re∣joycing of the Heavenly Host, the Glory of Our Redemption.
IX. Thou most Merciful, the Purifier of Souls, and the perpetual subsistance; O most Grations, through daily Dan∣gers and Perils which thou suffers us to undergo, and through this Vexatious vail of Vanity, bring us to thy heaven∣ly Kingdom.
X. O Power and Wisdom, thou goodness inexplicable, up∣hold us daily, and be Our Guide and Director, that we may never displease thee all the days of our Lives, but obey thee, as Faithful Professors of thy Holy Name.
XI. Early, even betimes O Lord, hear thou my Prayers, by the Virtue of thy Grace, help forward my desires, and enable me I beseech thee to perform thy Holy Will.
XII. O most excellent Foun∣tain, boundless in Treasures, thou scatterest thy good things without measure amongst the Sons of Men, and thou makest every other Creature to partake of thine especial kindness.
XIII. Thou art worthy O Lord, to behold the Works of thy Hand and to defend what thy Right Hand has planted, that we may not live un∣profitably, nor spend the course of our Years in Vanities.
XIV. Grant therefore we beseech thee, that we may live without falshood and deceit, that avoiding the Great dan∣ger of a sinful course of Life, we may escape the Snares of Sin.
XV. And as I Renounce the Loves of the things of this Life, and the Concupiscences or Lusts thereof, so accept of
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me thy Servant, as a true and Spontaneous Votary, who wholly depends on thy goodness, with all Confidence, possessing nothing more.
XVI. We submit our selves to thee, for so it is fit; vouch∣safe thy Light to discover to us the Immortal Treasures of Life; shew us thy hidden things, and be merciful and good un∣to us.
XVII. Among the rest of thy Servants who profess thy Name, I offer my self with all humble Submission; And I beseech thee O Lord, to for∣give me, if I open and reveal thy Secrets to thy Faithful Ser∣vants.
Amen.
CHAP. LXXIII. Ripley's Philosophical Axioms out of the Thea∣trum Chymicum.
I. OUr Stone is called the Microcosm; One and Three; Magnesia and Sulphur and Mercury, all pro∣portioned by Nature her self. Now understand that that there are three Mercu∣ries, which being the Key of the whole Science, Ray∣mundus calls his Menstru∣ums, without which, no∣thing is to be done in this Art: but the Essential Mer∣cury of the Bodies is the chief material of our Stone.
II. Our Stone is a Soul and a substance, by which the Earth does receive its splendor: what other thing is Sol or Luna, than a Terra Munda, a pure Earth, Red and White? The whole Composition we call Our Plumbum or Lead, the Qua∣lity of whose splendor pro∣ceeds from Sol and Luna.
III. No impure Body, one excepted, which the Philosophers vulgarly call the Green Lyon, (which is the Medium which Con∣joyns the Tinctures between
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Sol and Luna with perfecti∣on) does Enter into our Ma∣gistry.
IV. These Menstruums you ought to know, without which no true Calcination, or natural dissolution can possibly be done. But our principal Menstruum may be said indeed to be Invi∣sible or Spiritual; yet by the help of our Aqua Philo∣sophica secunda, through a separation of the Elements, in form of clear water, it is brought to light, and made to appear.
V. And by this Menstru∣um with great Labour is made the Sulphur of Na∣ture, by Circulation in a pure Spirit; and with the same you may dissolve your Body after divers manners: and an Oyl may be extra∣cted therefrom, of a Golden Color, like as from Our Red Lead.
VI. 1. De Calcinatione. Calcination is the Purgati∣on of our Stone, restoring it to its own Natural Color, inducing first a necessary dissolution thereof, but nei∣ther with Corrosives, nor fire alone, nor A. F. nor with other Burning waters, or the Vapour of Lead, is our Stone Calcined; for by such Calcinations, Bodies are de∣stroyed, for that they dimi∣nish their humidities.
VII. Whereas in our Cal∣cination the Radical humi∣dity is Augmented or mul∣tiplied, for like increases like; he which knows not this knows nothing in this Art. Joyn like with like, and kind with kind, as you ought; every seed answers and re∣joyces in seed of its own kind: and every Spirit is fixed with a Calx of its own kind or Nature.
VIII. The Philosophers make an Unctuous Calx, both White and Red, of three Degrees, before it can be perfected, that shall melt as Wax, till which it is of no use. If your water shall be in a right or just propor∣tion with your Earth, and in a fit Heat, your Matter will Germinate, the White together with the Red,
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which will endure in a per∣petual Fire.
IX. Make a Trinity of Unity, without dissention; this is the most certain and best proportion: and by how much the lesser part is the more spiritual, by so much the more easily will the dissolution be perform∣ed: drown not the Earth with too much water, lest you destroy the whole Work.
X. 2. De Dissolutione. Seek not that in a thing which is not in it, as in Eggs, Blood, Wine, Vitriol, and the o∣ther middle Minerals; there is no profit to be had in things not Metallick: In Metals, from Metals, and by or through Metals, Me∣tals are made perfect.
XI. First make a Rotati∣on of all the Elements; and before all things, convert the Earth into water by dis∣solution: Then Dissolve that Water into Air, and then make that Air into Fire: this done, reduce it again into Earth, for otherwise you labour in vain.
XII. Here is nothing be∣sides the Sister and the Bro∣ther; that is, the Agent and the Patient, Sulphur and Mercury, which are gene∣rated Co-essential substan∣ces. The dissolution of one part of the Corporeal Sub∣stance, causeth a Congela∣tion of another part of the spiritual.
XIII. Every Metal was once a Mineral Water, wherefore they may all be dissolved into Water again; in which Water are the four repugnant Qualities with di∣versity. In one Glass all things ought to be done, made in the form of an Egg, and well closed.
XIV. Let not your Glass be hotter than you can en∣dure your naked Hand up∣on, so long as your matter is in dissolution: When the Body is altered from its first form, it immediately puts on a new form.
XV. 3. De Dispositione. Beware that you open not your Glass, nor ever move
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it, from the beginning of the work to the end there∣of; for then you will never bring your work to perfe∣ction. Dry the Earth till it becomes thirsty in Calcina∣tion, otherwise you Act in vain. Divide the matter into two parts, that you may separate the subtil from the gross, or thin from the thick, till the Earth remains in the bottom of a Livid Color.
XVI. One part is Spiri∣tual and Volatile; but they ought all to be converted to one matter or substance. And distil the Water, with which you would Vivifiethe Stone, till it be pure & thin as water, shinning with a Blew Livid Colour, retaining its Figure and Ponderosity: with this Water Hermes moistens or waters his Tree, whilst in his Glass, and makes the Flowers to in∣crease on high.
XVII. First divide that, which Nature first tyed to∣gether, converting the Es∣sential Mercury into Air, or a Vapour, without which natural and subtil separation, no future Generation can be compleated.
XVIII. Your Water ought to be seven times sublimed, otherwise there can never be any natural Dissolution made; nor shall you see any Putrefaction like Li∣quid Pitch; nor will the Colors appear, because of the defect of the Fire Ope∣rating in your Glass.
XIX. 4. De Ignibus. There are four kinds of Fires which you ought to know; the Natural, the Innatural, that contrary to Nature, and the Elemental, which burns Wood: These are the fires we use, and no others.
XX. The Fire of Nature is in every thing, and is the third Menstruum. The Innatural Fire is occasional∣ly so called, and it is the Fire of Ashes, of Sand, and Baths for putrefying: and without this no Putrefaction can be done.
XXI. The Fire against Nature, is that which tears
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Bodies to pieces or Atoms; which is the fiery Dragon, violently burning like the fire of Hell. Make there∣fore that your fire within, in your Glass, which will burn the Bodies much more powerfully than the vulgar Elemental fire can do.
XXII. 5. De Conjunctione. Conjunction is the joyning together of things separated, and of differing Qualities; or the Adequation or bring∣ing to an equality of princi∣ples: he which knows not how to separate the Ele∣ments, and to divide them, and then to conjoyn them again, errs, not knowing the true way.
XXIII. Divide the Soul from the Body, and get that, for it is the Soul which causes the perpetual Con∣junction: the Male, which is our Sol, requires three parts; and the Female which is his Sister, nine parts; then like rejoyces with like for ever.
XXIV. Certainly Disso∣lution and Conjunction, are two strong principles of this Science, tho there may be many other principles be∣sides.
XXV. 6. De Putrefactione. The Destruction of the Bodies is such, that you are diligently to Conserve them in a Bath, or our Horse-Dung, viz. in a moist heat for ninty days Natural: but the Putrefaction is not com∣pleatly Absolved, and brought to whiteness, like the Eyes of Fishes, in less than 150 days; the blackness first appearing, is the Index or Sign, that the matter draws on to Putre∣faction.
XXVI. Being together Black like Liquid Pitch, in the same time, they swell and cause an Ebullition, with Colors like those of the Rainbow, of a most beau∣tiful aspect; and then the water begins to whiten the whole Mass.
XXVII. A temperate heat working in moist Bodies, brings forth blackness, which having obtained, there is
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nothing that you need fear for in the same way, the Germination of our Stone does follow, and forthwith, to wit, in the space of thirty [or Forty] days, you have Gas, or Adrop, which is our Uzifer or Cinnabar, and our Red Lead.
XXVIII. Takeheed to defend your Glass from a Violent Heat, and a sudden Cold; make use of a mo∣derate Fire, and beware of Vitrification. Beware how you bind up your matter; mix it not with Salts, Sulphurs, nor the middle Minerals; let Sophisters prate what they will, Our Sulphur and our Mercury are found in Metals only.
XXIX. 7. De Coagulatione. Coagulation or Congelati∣on is the induration or hard∣ning of things, in Calore Can∣dido, and the fixing of the Volatile Spirit. The Ele∣ments are forthwith convert∣ed, but the Congelation is no way impeded, for those things which are Congeal∣ed in the Air, melt or soften not in the Water; for if so, Our work would be destroy∣ed, and come to nothing.
XXX. When the Com∣positum is brought to White∣ness, then the Spirit is Uni∣ted and Congealed with the Body; but it will be a good length of time before such a Congelation will appear in the likeness or Beauty of Pearls. The cause of all these things is the most tem∣perate heat, continually working and moving the Matter. Believe me also, that your whole Labour is lost, except you revivifie your Earth with the Water, without that you shall never see a true Congelation.
XXXI. This Water is a Secret drawn from the Life of all things existing in Na∣ture; for from Water all things in the World have their first beginning, as you may easily perceive in ma∣ny things. The substance or Matter is nourished with its proper Menstruum, which the Water and the Earth only produce, whose proper Colour is Greenness.
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XXXII. Understand al∣so that our fiery Water thus acuated is called the Men∣strual Water, in which Our Earth is dissolved, and na∣turally Calcined by Conge lation; when you have made seven Imbibitions, then by a Circumvolution, putrifie again all the Matter without addition, beholding in the first place the blackness, then the Whiteness of the Con∣gealed Matters.
XXXIII. Thus your Wa∣ter is divided into two parts: with the first part, the Bodies are purified: the second part is reserved for Imbibitions; with which afterwards the Matter is made black, and presently after with a gentle fire, made White, then reduce to Redness.
XXXIV. 8. De Cibatione. Cibation, is the Feeding or Nourishing of our dry Mat∣ter with Milk and Meat, being both administred mo∣derately, till it is reduced to the third Order: you must never give so much as to cause a suffocation, or that the Aqueous humour should exceed the Blood: if it drinks too much, the work will be hurt.
XXXV. Three times must you turn about the Philo∣sophick Wheel, observing the Rule of the said Cibati∣on, and then in a little time it will feel the Fire, so as to melt presently like Wax.
XXXVI. 9. De Sublima∣tione. Sublime not the mat∣ter to the top of the Vessel, for without Violence, you cannot bring it down to the bottom again; by a tempe∣rate heat below, in the space of 40 days, it will become black and obscure. When the Bodies are purified, let them be sublimed by de∣grees more and more, till they shall be all elevated or converted into Water.
XXXVII. We use Subli∣mation for three Causes. First, that the Body may be made spiritual. Secondly, that the the Spirit may be made Corporeal aud fixed with it, and become Consubstan∣tial with it. Thirdly, that it may be purified from its Original Impurities; and its Sulphurous Salt may be
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diminished, with which it is infected; subliming it to the Top, as White as Snow.
XXXVIII. 10. De Fer∣mentatione. Fermentations are made after divers man∣ners, by which our Medi cine is perpetuated. Some dissolve Sol and Luna into a certain clear Water; and with the Medicine of them, they make the same to Coagulate, or be Coagu∣lated, but such a Fermenta∣tion we propose not.
XXXIX. This only is our Intention, that first you must Break, or Tear, or Grind the matter to Atoms, before you Ferment it: Mix then presently your Water and Earth together; and when the Medicine shall flow like Wax, then see the above mentioned Amalga∣mation, and put forth the same; and when all that is mixed together, above or on the top of the Glass, (being well closed,) make a Fire, till the whole be Fluxed; then make projection as you shall think fit, because it is a Medicine wholly per∣fect: Thus have you made the Ferment both for the Red and the White.
XL. The true Fermenta∣tion is the Incorporation of the Soul with the Body, re∣storing to the same the Na∣tural Odour, Consistency, and Colour, by a Natural Inspissation of the separated things. And as the Magnet draws Iron to it self, so our Earth by Nature draws down its Soul to it self, Ele∣vated with Wind: For with∣out doubt, the Earth is the Ferment of the Water, and by Course or Turns, the Water is the Ferment of the Earth.
XLI. We make the Wa∣ter most Odoriferous, with which we reduce all the Bo∣dies into Oyl, with which Oyl we make our Medicine flow. We call this Water a Quintessence, or the Pow∣ers, and it Heals or Cures all humane Diseases. Make therefore this Oyl of Sol and Luna, which is a Ferment most fragrant in smell.
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XLII. 11. De Exaltatione. Ex∣altation differs a little from Subli∣mation, if you understand aright the words of the Philosophers. If therefore you would Exalt your Bo∣dies, sublime them first with Spiritus Vitae; then let the Earth be subtilia∣ted by a Natural rectification of all the Elements; so shall it be more pretious than Gold, because of the Quintessence or Powers which they contain.
XLIII. When the Cold does over∣come the Heat, then the Air is con∣verted into water, & so two contra∣ries are made by the way, till they kindly conjoyn and rest together: after this manner you must work them, that they may be Circulated, that they (one with another) may speedily be Exalted together. In one Glass well Sealed, all this Operation is to be done, and not with hands.
XLIV. Convert the Water into Earth, which will quickly be the Nest of the other Elements; for the Earth is in the Fire, which rests in the Air. Begin this Circulation in the West, then continue it till past the Meridian, so will they be exalted.
XLV. 12. De Multiplicatione. Mul∣tiplication is the thing which makes the augmentation of the Medicine, in Color, Smell, Vertue, and Quan∣tity; for it is a Fire, which being Excited, never dies, but always dwells with you, one spark of which is able to make more Fire by the Virtue of Multiplication.
XLVI. He is rich which has but one Particle or Grain of this our Elixir, because that Grain is possi∣ble to be augmented (by one way) to Infinity: if you dissolve this our dry Pouder, and make a frequent Coagulation thereof, you will aug∣ment it, and so you may Multiply it, till it increases in your Glass, into the form of a Tree, and which Hermes calls a Tree, most Beauti∣ful in Aspect. Of which one Grain may be Multiplied to an hundred, if you know how wisely to make your Projection.
XLVII. Our Elixir, the more fine and subtle it is made, so much the more compleatly it tinges, and disperses its Tincture. Let your Fire be kept equally close, Evening and Morning; so much the longer you keep the Fire, so much the more profitable it will be; and Multiply more and more in your Glass, nourishing your Mercury in its enclosure, whereby, you will have a greater Treasure than you could desire.
XLVIII. 13. De Projectione. If your Tincture be true and not Va∣riable, you may prove it in a small quantity thereof, either in Metal or Mercury: It cleaves thereto as Pitch, and so Tinges in Projection, that it is able to endure the strong∣est Fire: But many through Igno∣rance destroy their work, by ma∣king Projection upon an impure Metal.
XLIX. See that you Project your Medicine upon your Ferment, so will that Ferment be Brittle as Glass: Project that Brittle Medicine upon pure Bodies, so have you Sil∣ver or Gold, enduring the severest Test.
L. Give not liberty to the Reins left you sin, but Religiously Fear and serve the Lord your God; think your self alway before the Tribu∣nal of the most high, the great Judge and Rewarder of Mankind, who will return to every Man ac∣cording to his works.
LI. 14. Recapitulatie. Take head
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diligently to the Latitude of our Stone, and begin in the Occident, where the Sun sets, where the Red Man and White Wife are made one, conjoyned and Married by the Spi∣rit of Life, that they may live in Love and Quietness.
LII. The Earth and Water, are joyned in a fit proportion; one part of Earth or Body to three of Spirit, which is 4 to 12. and is a good proportion: you must take three parts of the Female to one of the Male: by how much less there shall be of the Spirit in this Dispen∣sation, Conjunction, or Marriage, by so much the sooner will the Calci∣nation be Absolved.
LIII. The Calcination perform∣ed, then you must dissolve the Bo∣dies, divide, and Putrefie them; and all the Secrets of our other lower Stars will have a perfect Coherence and understanding with the Poles of our Heaven, and will appear with inexplicable Colors of Light and Glory, Transcending in Lu∣sture and Beauty, all other things in the World, and all this before the perfect Whiteness.
LIV. And after the perfect Whiteness, you will have a Yellow, the false Citrion Colour: after∣wards the Blood Red, unchangable for ever, will be be manifest; so have you a Medicine of the third Order in its kind, which may con∣tinually be Multiplied. But this you must not in the least be Igno∣rant of, that the RED MAN does not Tinge, nor yet his WHITE WIFE, till they themselves are first Ting∣ed with our Tincture or Stone.
LV. When therefore you pre∣pare your Matter by this our Art; hide your Bodies all over, an I lay open their Profundiries or In-sides, destroy the first quality of all your Materials, and the more excellent second qualities, which in these you must separate; and in one Glass, and by one Government and Or∣der, convert the four Natures into one.
LVI. The Red Elixir must be divided into two parts, before it be Rubified, which put into two Glas∣ses; and if you would have a dou∣ble Elixir, one of Sol, and another of Luna, do thus:
LVII. With Mercury multiply presently theMedicine into a great quantity, if you have at first only so small a quantity as a Spoonful: then may you multiply them to∣gether into a White and Red Me∣dicine, which by Circulation you must convert into a perfect Oyl ac∣cording to our directions; and this Multiplication from your first small quantity may be continued, should you live a thousand Years. These Oyls will fix Crude Mercury into perfect Sol and Luna.
LVIII. This pure and fixed Olea∣ginous substance, Raymundus calls his Basillsk, whose Explication is so easie to be understood; that it needs no more Words.
LIX. For our Metals are nothing else, than our two Minerae, viz. those of Sol and Luna, as Raymundus wise∣ly Notes; The Splendor of Luna, and the Light of shining Sol. In these two Minerae, the Secret dwells; tho' the Splendor may for a while be hid from your Eyes, which by the help of Art, you may easily bring to light.
LX. This hidden Stone, this one thing, purifie it, wash it in its own Liquor, Water or Blood, till it grows White; then prudently Ferment it, so have you the Summ and Perfection of the whole Work.
FINIS.