Penotus OR THE Alchymists Enchiridion. In Two Parts.
1. The First, Containing excellent experienced Chy∣mical Receipts and Balsoms for healing and curing most Diseases incident to the Body of Man, &c. The Second Part, Containing the Practica Mirabilis for the accomplishing and obtaining [from the Beginning to the End] the White and Red E∣lixir, which whosoever understands, need not read any other Book. As also several Chymical Axioms. Together with a small Treatise by way of Dia∣logue, written by that very ancient Philosopher Arislaus, concerning the Philosophers Stone.
2. To which Second Part is prefix'd an Apologetick Introduction, written in Answer to a Scurrilous Libel,
published in Latin in Germany by D. Ni∣cholaus Guibertus,
in which Answer is maintain'd both by Reason and Authority against the said Libel, the possibility of making an Elixir for Transmutation of Lead, and all other imperfect Mettals into pure Gold and Silver.
The whole written in Latin long since by that Fa∣mous Helvetian
Bernardus Penotus a Portu Sanctae Mariae Aquitani, and now faithfully Englished and Claused By B. P. Philalethes.
London, Printed for John Wyat at the
Rose in St. Paul's Church-yard, 1692.
PART I.
PART II.
THE TRANSLATOR TO THE Intelligent READER.
Courteous Reader,
YOƲ have here Englished the Quintessence of a Book, which,
[were I not to mention the Worth, Learn∣ing and Fame of its Author] will (or I am much mistaken) sufficiently com∣mend its self.
A Book long since published in an Ele∣gant Latin Style at
Helvetia, and which has ever since its Publication been fa∣mous for its Excellency amongst Wise and Judicious Men.
The Author of which (Bernardus Penotus a Portu Sanctae Mariae Aquita∣ni) I question not but very few Students
in this Noble Art are ignorant of: A Man who after Academick Education, spent the best part of his Life in Tra∣velling, by which he not only learned the Customs of Nations, but also [he having the Happiness of Converse with several
Adepti] Learned by Experience and other ways, many excellent and rare Receipts, and (which is the Secret of Secrets) the Knowledg of the great E∣lixir, as may be understood by reading the Book.
I say no more of the Author, peruse his Works diligently, and you'll tast his Wisdom and Parts.
I have divided this Treatise into two Parts, the first whereof contains Receits and Balsoms of excellent Virtues for preservation of Life, and curing Di∣seases, all which our Author says he experienced: (And sure 'tis below a Man of Parts and Learning, much more a Man of Integrity and Honesty, to lie, and commit them to Posterity.)
As for the Second Part, therein you have his Practica Mirabilis for the ac∣complishing
both Elixirs, as also several Chymical Axioms on the same of no small Value: Besides a Dialogue com∣posed by Arislaus a very ancient Philo∣sopher betwixt the Master and Scholar concerning this Work.
Prefixed to which is an Apology in Answer to D. Guibertus his Scurrilous Libel, in which Apology is maintain'd the certainty and possibility of attain∣ing both the White and Red Elixir for transmutation of all imperfect Metals into pure Gold and Silver, by Reason and Authority. An Apology well worth the reading.
I have divided the whole into Clauses, for the Benefit of the Judicious and ob∣servant Reader, and endeavoured the faithful Translation of the whole; yet so as to suit it (as well as my mean Ca∣pacity would permit) to our English I∣diom.
But I remember I call'd it the Quin∣tessence: Yet let no one think I for that expect or hope for Scorn or Laughter. There may be a Quintessence extracted
from Gold, the purest of Metals.—I endeavoured to please my self in pub∣lishing this part first, which, if kindly accepted, I may present the World with the whole. Mean while, Reader, be contented with this, as the most requi∣site for thee, and refrain Praise and Censure till I ask them of thee,
who am Yours, B. P. Philalethes.
The Authors Preface Dedicatory to the most Excellent (and adorn'd with Hea∣venly Gifts) Gentleman Dr. Andrew Libavus, M. D. and Poet Laureat, Ber∣nardus Penotus a Portu Sanctae Mariae A∣quitani, wishes Supreme Felicity.
I Present you, most Learned Sir, with an Enchyri∣dion of Balsoms and Receipts for several Distem∣pers incident to Mankind, which I thought none more worthy of than your self, Learned Liba∣vus. The Beauty of Literature, in whom, as in a Mirrour, all Arts, Virtues and Discipline cohere; Famous throughout all Germany, both for the Goods of Fortune, and Endowments of Mind, for Noble∣ness of Birth, and Knowledg of all Arts and Sci∣ences—But why should I pretend to illuminate Splendid
Phoebus by my Rush Light? Accept then of this my Labour, which if, you do, I perswade my self, that being by your Humanity, Fidelity and Fame, defended as 'twere by Miltiades's Shield, I shall be Proof against the sharpest Blows of my Ad∣versaries, and that every one who but understands you are mine and my Labours Defender, shall be, as I may say, charm'd to Silence.—But here it may be you may exclaim—What! Are you the Man that desires my Defence? You he that thus interrupts me with your Studies, as you call them? Where was you born? What was your Original? To which I an∣swer, most Learned Libavus, by applying what Virgil wrote of Ulysses to my own use.
Qui mores hominum multorum vidit & urbes.
I was born in Aquitain, a most Noble Province of
France; but leaving my Native Country, I tra∣vel'd round
Europe and the Continent Islands, spend∣ing the greatest part of my Life in Travels, to ob∣tain the perfect Knowledge of the Chymical Science: I am now an Old Man of Threescore and Ten Years of Age, worn out by Years and Labours, after very many Dangers incident to Travellers, am at length arrived at Yverdunum [a strong City in Helve∣tia] where now I live. I am that Bernardus à portû Sanctae Mariae, whose Name you have been pleased to make so honourable a mention of so often in your Divine Writings.
Proceed then, most illustrious Libavus, and ac∣cept of these my last Labours, rude and unpolish'd indeed, yet Monuments and eternal Witnesses of the Reverence and Affection I have for you, and esteem them as your Wisdom thinks fit.
Farewel thou Beauty of Literature, the Ornament of all
Germany—Only love him who is ready to serve you, which if you do, you will not only for ever oblige me [already indebted to you] for your extra∣ordinary Kindnesses, but also rouse me up as one from Sleep to perform greater Enterprizes.
Farewel heartily once again my Pride and Safe∣guard.
Yverduni,the Calends of January,
1608.
Page 1
Penotus〈 in non-Latin alphabet 〉: OR THE Alchymists Enchiridion.
PART I.
I. An excellent admirable Balsam of singular Vertues.
℞ MIrrh, Aloes, Spicknard, San∣guis Drachonis, Francum∣cense, Mummia Opopanac, Bdelium, the Juice of the Balsamum Tree, the Juice or Gum of the Tree Agasillis, of Sarcocolla, of Saffron, Ma∣stick, Gum Arabick, Liquid Stirax, ana ʒij, Lambd. Elect, Juice of a Beaver, or Succi Castorei, ana ʒij, Musk ʒss, The∣rebinthin the weight of altogether, Pul∣verize
Page 2
them, and mix them well with the Therebinthin; put the whole Composi∣tion into an Alimbeck, and Distil Philo∣sophically: Then take out the Distill'd Liquor, and lay it up carefully for use.
VERTƲES.
If Dead Bodies be anointed therewith, they will not Putrisie. If with this Balsom you would strengthen weak Bodies, mix it with Rose Water, and anoint the Belly and Reins therewith. If you put a little of this Balsam upon a Linen Cloth, and being a little warm before the Fire, ap∣ply it to the Back-bone of the Afflicted with an Ague, there letting it remain for some Hours; it takes away the rigor thereof: Yea, it wonderfully relieves the Quartan Ague. It helps Swoundings, if the Spine of the Back be anointed there∣with. A little of this being put under the Tongue of a Person Speechless, it Re∣stores it; and count it no mean Remedy, if Necessity compel thee to use it in Suffo∣cations of the Womb, Falling Sicknesses, and many other Diseases, Drinking Three Drops of this in a Glass of Odoriferous Wine. It wonderfully comforts the Heart and Animal Spirits. Mixt with Oyl of
Page 3
Roses, and Bathing the Members and Backbone, is very good to expel Melan∣choly, and trouble of Mind, helping de∣cayed Strength, and good in Hectick Fe∣vers. It has many other wonderful Proper∣ties with it; for the Spine of the Back-bone being anointed therewith, it has strange Operations, comforting [by the per∣mission of Almighty God,] the Reins and parts thereabouts. It procures long Life, so powerful is this Balsom, pre∣serving the Causes thereof. The
† Nuca is the Principium of the Nerves and Bones, and is generated from the Brain, therefore by Bathing that part, you will comfort the Spiritual Substance, and all the Bones; be∣ing a Remedy against the Palsie: Com∣forting and being good against the Trem∣bling of the Heart and Looseness. [Et est omnium Medicamentorum in celeri cordis comfortatione.]
℞ II. An Artificial Balsam for all sorts of Wounds and Swellings, Gun-shot not excepted.
℞ Oyl Olive, Flax, ana ℥iv, Viridis Aeris, or Green Brass ʒi, Roman Vitri∣ol ʒss; put the Powders into the Oyl,
Page 4
and upon warm Embers Dissolve them: This done, take them from the Fire: Then add to it clear Therebinthin. Let it Ferment together for the space of Eight Days in a warm place. Now when you would use it, apply it warm to the Wound, and Bind it up. For a Gun∣shot,
&c. dip a Tent in this Balsam, and stop the Wound therewith, and 'twill an∣swer Expectation.
℞ III. An Experienced Balsam to Heal all Desperate Wounds in the space of Twenty Four Hours time; a very great Secret.
Gather a sufficient quantity of that Red Herb springing out of the Ground about the latter end of September, call'd Wood-bine, on which the Hony-suckle grows, [to be had in Woods,] put it into a Cucurbit,
[sive Botiam,] then stop the Mouth of it very close, that the Virtue of it may not respire; then put it in warm Horse-Dung for the space of Eight Days, afterwards in Baln. Mariae extract its Water. Which being come over, put back again upon its Faeces. And then as before, put it again in Horse-Dung for
Page 5
Twenty Four Hours space; which being done, Distil again; then will come over a Water and Oyl, which separate per Bal. Mar. the Water appears first, the Oyl lying at the bottom of the Vessel. This is that admirable Balsam whose Vertues are so much extoll'd in our Chymical An∣tidotes, with many others.
℞ IV. To cure the Frensie and Deli∣rium.
℞ Musk gr. 12, Camphir gr. 20, of Red Rose Water, impregnated with the tin∣cture of Sandal, ℥xv, mix well, shave the Crown of the Diseased's Head, and dipping a Linen Cloth double into this Liquor, apply it warm: When it has been on so long as the Moistness is dryed up out of the Linen, dip it in the aforesaid Com∣position again, and continue the Applica∣tion for the space of Twenty Four Hours. Afterwards having Slept some time, you will perceive the Afflicted to be marvel∣lously composed, unless the Substance of the Brain be corrupt, then you must apply oftener with very great care: It also cures the Palpitation of the Heart if ap∣plyed thereto.
Page 6
℞ V. For Foolishness, occasion'd by want of Sleep.
℞ Laudanum prepared according to our Description, gr. 4 or
6, Oyl of Musk Nuts, 3 Drops, put a little of this on a Linen Tent up the Nostrils. It wonder∣fully provokes Rest. If you think the Sick Person sleeps overmuch, take out the Tent.
℞ VI. For Convulsion Fits.
℞ Oyl of Amber ℥ss, Mucilage of Bryony q
5, to the consistency of an Oint∣ment, Oyl of Clove Gilly-flowers, 6 Drops, anoint the Place afflicted about the Roots of the Nerves, then 'tis done.—If the Fits are not mitigated at the first Anoint∣ing, Repeat again, and wrap the Afflicted Members in the Hide of a new kill'd Weather, and you'l have no need to take care for any other Remedy.
℞ VII. For the Cramp or Contraction of the Sinews.
℞ Distill'd Oil of Cammomil ʒi, The∣rebin of Amber, ana ℥ss, anoint the
Page 7
Roots of the Nerves on the contrary sides, and 'twill have good Success.
℞ VIII. An excellent Remedy for Itch∣ing Pimples, Blemishes and Wrinkles in the Face.
℞ Most clear Fountain or River Wa∣ter, lb5, the Seeds of White Poppy well bruised lbss, make an Emulsion of it in a Glass Vessel; then in a great Glass, put ℥i of Mercury Sublimate, very often Cleansed or Washed, with the White of one Egg well shaken together with all ones might for the space of an Hour; then add to it one Spoonful of your E∣mulsion of White Poppy-Seeds; then shake it again with all your might, for one Hour more; then Two Spoonfuls, and shake for Two Hours; then Three, Four or Five Spoonfuls, and shake it as is aforesaid for the space of Three or Four Hours, till a White Pin or Needle lying in it Twenty Four Hours is not tinged: Then add of very white Zaccharum and Borax very finely powder'd, ana ℥i, then shake as a∣foresaid again for Two Hours. By often washing the Face therewith, it makes it of an incomparable White and Red Colour, it does no hurt to the Skin, as other Mer∣curial
Page 8
Waters do; but it Cleanses and Heals Burning Ulcers, Dries up Boils and Running Soars, and very friendly cures them. This is a Secret not rashly to be Reveal'd.
℞ IX. A most approved Remedy for in∣flamed Eyes, both Running and Dry, as also for Eyes that are Blood-shot, and for Itching of the Eye-Lids; a singular Remedy.
℞ Praeparat. of Tutty, ℥iss, Cam∣phir ʒi, as much of Red Rose-water, of GreenBrass, gr. 12, well rubb'd with Cam∣phire in a Mortar, but the Brass by it self. Let all be brought to a Powder; then ℞ May Butter ℥i, let it Boil some time in the Rose-water: Then taking it from the Fire, first put in the Tutty and Cam∣phire, then the 〈◊〉 Viride or Green Brass; mix them w•〈…〉, and lay it up in a Glasse
〈…〉 an Ointment of it, and pu•〈…〉•pon a small Piece of Silk
〈…〉•…nt the inner sides of the Eye
〈…〉•…ut especially the Corners, and you'l soon be Cured.
Page 9
℞ X. Another most Noble Medicine for the same.
℞ the Distill'd Water of Whites of of Eggs,
lb2, Aqua Faenicula Enfrasia, Belendine Valerian, ana ℥ii, Red Roses, ℥iij, Water of Human Blood ℥i, Tutty well prepared and ground, Camphir, Roach Alome, ana ℥ss, Red Coral, Pearls, ana ʒi, mix and circulate for a Month, often well shaking them together. Drop a little of this into either Dim or Inflamed, or Run∣ning and Disordered Eyes, or those having thin Skins growing over them. If this Remedy be continued, it will certainly cure them.
℞ XI. To heal a Wound in a small space.
℞ Well Purged and Clarified Hony lbi, Juice of Pillitary of the Wall, qs, Incor∣porate and make an Ointment, with which anoint, and presently bind up; it cures soon.
℞ XII. A Secret to cure the Dropsie.
Distil Oil of Salt by a Retort, feed Flowers of Sulpher with this Oyl, till it
Page 10
be of the consistency of a Pultis; Distil this through a Retort, and it will come into the Receiver like Milk. This is a great Secret for the Dropsie: Its good also against Poisons and Ulcers of the Lungs.
℞ XIII. A long experienced Emplaster for Old and Stinking Ʋlcers and Fi∣stoloes, separating the corrupt from the incorrupt.
℞ Common Liquid Pitch lb2, unsalt∣ed Butter
lbi, of the best Hony ℥vj, The∣rebinthin ℥iij, Sheeps-Fat or Grease ℥ iiij, Rosin ℥ijss, let all melt over a gentle Fire, and then strew in the following Pow∣der. ℞ Aloes ℥iij, Flowers of Sulpher ℥ijss, Francanscense ℥ij, Mastick ℥iss, and when all is melted, add common Salt Decripitated Mj, Allum ℥ijss, white Vi∣triol ℥ii, Calx vive ℥iss, these being all in fine Powder, mix well together, and with the former Powders, Reduce the whole Composition into an Emplaister. Now if so be it happens to be too Dry, by adding Liquid Pitch to it, it will become more Liquid. Apply it to the Ulcer, &c. On which let it remain Twenty Four
Page 11
Hours, wipe it off, and apply it again. It has been often experienced.
℞ XIV. An other Emplaster for all bitter Maladies and Tumours.
℞ Black Pitch, Colophoni, Rosin of Pine, Wax, ana ℥iij, Bdellium, the Juice of the Herb All-heal, ana ℥ij, Opium ℥ij, Saffron ℥ij, Stiracis Calamitae, Camphire ana ʒij. Sperma Caeti ℥vi, Sanguis Dra∣chonis, Mercury praecipitate, ana ℥iss, Crocus Martis ℥ss, Gum Elinus & Henba∣ne, ana ℥iss, Dissolve the Gums in Vine∣gar; then dissolve Pix Colophoni, Rosin of Therebinthi together. Then add Ma∣stick and Mhirr; make an Emplaster, and make use of it in all Tumours and Mala∣dies whatsoever. I have many other Em∣plasters by me; but these are the most excellent.
℞ XV. An admirable preparation of Camphire to cure Canker'd and Corro∣sive Ʋlcers; containing many other rare Properties.
℞ Camphire, Virgins Wax, White Lead, Oil of Lillies ana, bring all into
Page 12
Crumbs; then put the Oyl into a little Kettle over the Fire, which being hot, put in the Virgins Wax, and which being Melted, put in the purified Camphire, by stirring it gradually, afterwards the Ceruse, casting it in by little and little, till the whole is incorporated; then take it off the Fire, and when cold, put upon this Composition
lbi, of thrice Rectified Spi∣rit of Wine; then mix all very well toge∣ther, in a Glazen Vessel, till [without the help of the Fire,] the whole becomes very Red. Put then this Ointment in a Glass Alimbeck, and lute very close, Bu∣ry it for Eight Days in Horse-Dung, Di∣stil with Ashes on a slow Fire. The Wa∣ter being come over, remit it back on the Faeces again. Repeat this for Eight times at least, N. B. that the Camphire will be Sublim'd; but his Wings should be clipped, and be mingled with the rest. Break the Vessel, and take out the matter which you shall find at the Bottom in a Metal-like form; stamp it to Crumbs; then incorporate and keep it for use, [close in pixide;] its Virtues follow.
℞ XVI. To cure the Canker.
℞ Both Plantains Mj, make a Decocti∣on,
Page 13
with which wash the Canker or Wound; afterwards dry it with a clean Linen Rag; then ℞ the aforementioned Ointment, and spread some of it on a Linnen Cloth, &c. and apply it to the Wound or Canker; so that the aforemen∣tion'd Ointment may cover the whole Wound, &c.
℞ XVII. For a Dissentery and desperate Looseness; a singular Remedy.
℞ the Bark of Guajacum well bruised, ℥ij, boil them in so much Water as may a little more than cover them; to which put of Red Roses, Balanstior and Plan∣tain ʒij: Let them boil together for an Hour; then take them from the Fire, and strain them through a Linen Cloth; to which add Powder of Rhubarb ʒij, of the principal Preparation ʒiij, let it be Drunk by the Diseased.
℞ XVIII. One only excellent Remedy for the Plague.
℞ Of Thrice Rectified Aqua Vitae, one Measure, (or Spoonful I suppose) the very best Venice Treakle ℥vi, the choicest Mirrh ℥ij, the Roots of Butter-Bur. ℥iij,
Page 14
Sperma Caeti, Terrae Sigillatae, ana ℥j, great Celandine ℥i, Dictam albi pimpin. Garden Valerian, ana ʒij, Camphire ʒj, all these being cut small and Bruised, mix them together; afterwards soak them in good White-wine; then being Dryed up and Bruised, put them into a Glass Re∣tort well Luted with a great Receiver; cause Distillation by an open Fire; but gently at first, and so on by degrees; in doing which, you will see white Fumes come over into the Receiver with great force; therefore you must take great care, lest your Glass breaks. Distillation being over, you'll find a Black Oyl and Water, which Oyl you must separate from the a∣foresaid Water; put the VVater into a little Cucurbit, and distil twice or thrice in Ashes, of which take one part to two parts of the Reserved Oyl aforementio∣ned. If you have lb4, of the above named Composition, mingle it with lb2, of the Tartarous Water, and leave the Liquor on its Faeces.
Use is, That every Twenty Four Hours, one ʒ of this be Supp'd up in a Glass of Odorifick Wine, and let the Distemper'd Sweat Two Hours after it (at least) and abstain from Food some few Hours after and before. It's a great Preservative a∣gainst
Page 15
this miserable Mortality, for if the Infected do but take one Spoonful of this in Three of White Wine, as aforesaid, and Sweat Three Hours after, abstaining Three Hours before, and Three or Four after, it will cure him, [Deo Juvante.] If the Diseased be very much infected, perhaps it may not operate so effectually the first time, as to Radically Cure; then Reiterate. But if by the Inflamma∣tion of the Liver [Prunella gigneretur,] then ℞ Cancror. Fluvialum Vivorum, of the greater House-Leek j, Sengreen M j, Bruise all well together, and mix with a few Spoonfuls of Vinegar of Roses, squeeze out the Juice of them altogether through a Linen-Cloth. Exhibit of this sometimes a Spoonful a Day, apply it warm to the Head and Forehead by warm Cloaths. If the Party be broke out in Botches, apply an Emplaster made of the Juyce of All∣heal, with Oyl Laterino. This, if soon applied, will draw out the Poison.
You have here a Divine Water, heal∣ing all Obstructions, and effecting such Wonders as I cease to speak of; 'tis your Duty to honour God, and resign your self to him.
Page 16
℞ XIX. For all Imposthumes, Plurisies, or any such like Distempers, to break them soon.
℞ Sorrel [sub cineribus coctae] Mij. Beam-somer ℥iij, Fat Figs Niiij, Rue ʒij, of precipitated and dulcified—by wash∣ings ℈ij, make an Emplaster.
℞ XX. For the Shingles [& Formicas] a most experienc'd Remedy.
℞ Rock Allom, (Flowers) of Sulphur, Bole Armoniack subtilly searched, ana ℥ij, common Salt p i, the Herb Celen∣dine fresh and new gathered, shred well Miii, to which put of good potable White-wine so much as will over-top it 4 or 5 Fingers Breadth; put all into an Earthen Pot with a narrow Mouth, and when in warm water the matter shall boil, besprinkle the affected place with the Dew thereof for 2 hours space twice a Day; which Dew being dried in, anoint the said Shingles with Oyl of Eggs. It likewise cures St. Anthonies Fire.
Page 17
℞ XXI. Aqua Mirabilis for curing and expelling the Stone and Gravel in the Reins.
℞ the Roots of Marsh-mallows well cleansed in White-wine ℥vj, the Roots of great Burr and of Grass ana ℥iiij, the Roots of the Herb Folefoot, or wild Spicknard, of Parsley, Valerian and Foe∣niculi all well bruised ana ℥ij: of the Herb Capilli Veneris, Saxifrage, Pimpin, Virgae Aurae, and Betony ana Miiij, of the Seed of Gentian, the great Burr, Cardus Benedictus, of the Mountain Osier of Nut Kernels, Medlars and Peaches ana ℥j, Grom-well ℥ij, Lapidis Lincii Judaici ana ℥j, the Preparation of Goats Blood ℥ijss, Crocus ʒij, Venetian Therebin, bruise them all together, and with the There∣binthin mingle them in White-wine lbiiij, mix all well together, and let them stand 24 Hours; then distil them by Bal. Mari∣ae. Let the Afflicted drink of this VVater ℥ij, and after he has drunk that, immedi∣ately let him drink ℥iiij of VVhite-wine full three Hours before he eats.
℞ XXII. For an inveterate Megrim.
℞ Aloetick Balsam ʒiij, Magisterii Per∣alrum
Page 18
gr. 12. Salt of Wormwood ʒi. with Syrup of Betony q 5. Bring it into a Mass, in a Glass accurately closed: Let the Diseased for a Month together take every Morning one Pill made of this, it is an excellent Purger of the Belly and Midriff; Extracting the obnoxious Hu∣mour or Matter from the Brain.
℞ XXIII. For Ʋlcers in the Lights.
℞ Flowers of Sulphur sublimed to whiteness, q. u. with Oyl of Zacchari [known but to a few] mix well this Oyl of Zacchari with Pectoral Waters, very well distilled. It has wonderful Vertues. It takes away the Causes of Coughs.
℞ XXIV. For Suffocations of the Womb.
℞ Extract of Crocus ʒj, Castor ℈ij, 6 Drops of Oyl of Angelica mix: The Dose ℈i or ii. This, if taken when an Ague is approaching, cures it. If at the approach of each term a measure of this be taken, the Disease will not return.
Page 19
℞ XXV. CATHOLICƲM CATHAR∣TICƲM Minerale.
℞ Mineral Stilium or Antimony in Powder (very small) being mingled well with Oximel Simplex, so that it's Metallick Form be quite lost; which done, pour on it Vinegar. Let it remain in a Vessel in a warm place for a Months time, afterwards distill the Vinegar in a gentle Heat, and it will remain at the Bottom of the Consistency of a Pultis, which must be distilled by a mighty strong Fire, and there will ascend a red Oyl, sweeter than Zaccharum, which use in purging Bodies. Dose, is according to the Constitution of the Person to take it; for all are not strong alike; there∣fore a certain Dose cannot be prescribed; yet I have given from ʒss to ʒj, with some other Syrup. It draws the Hu∣mours together and evacuates them.
N. B. This is that that is now (with some) kept so secret, and so much made use of.
℞ XXVI. For the Epilypsie.
℞ Exsiccated Vitriol lbj, of Stibium
Page 20
lbss, bring them into a very fine Pow∣der, reduce to an Oyl, like Oyl of Vitri∣ol, and this [by the Sun] distil often. Rectifie also [super calvariam contusam ali∣cujus suspensi.] Dose, from ʒss to ʒi, in any Syrup, as of Piony, Bethony, &c. and count it not a mean Remedy.
The End of the First Part.
Penotus〈 in non-Latin alphabet 〉: OR THE Alchymists Enchiridion.
PART II.
The Epistle Dedicatory.
To the most Learned and Famous D. Joachimo Tanchio, Dr. of Phy∣sick and Philosophy, and Professor of the same at the University of Lipzick, Bernardus Penotus a Portu Sanctae Mariae Aquitain wishes long Health and Happiness.
VEnerable Antiquity (most Learned Tanchius) had so honorable an Estimation for the first Inventers of Arts and Sciences, that some they Cano∣niz'd as Gods: To the Honours of o∣thers they erected Statues as a perpetual Memorandum of their Great Ingenuity. Nor undeservedly. For whereas our great Grandfather Adam by his Sin was reduc'd from the most happy to the most miserable Condition, the Omnipotent himself thundering against him and all Mankind this Resolution, viz. In the Sweat of thy Face shalt thou eat thy
Bread. The Inventions of Arts and Disciplines were then very necessary. Quibus isti morbo & malo afferetur. Therefore it may seem one great Reason, (if not the only) why the Fathers be∣fore the Flood lived so long, was, Be∣cause they might fully understand and learn Arts and Sciences. Now if such great Honours were conferred on them, who being greatly help'd by Longevity, found out Arts and Sciences; deserve not they Commendation, who not having the advantage of such long Life, raise them (and that with augmentation too) from the Dead to Life again? (For what do they otherwise, who restore lost Arts to Light again?) 'Twas great indeed to find out Arts, but very great to restore and augment them. I shall mention only the Spagyrick; and who knows not that that so Ʋseful, so Divine, and so Necessary an Art has for many Ages lain, as 'twere (almost) in a dead Sleep? And who but a blind Man cannot perceive it now restored to its former, nay, far greater Glory? But by whom I pray? If I, learned Tanchius,
mention you amongst it's particular Fa∣vourites, who'l contradict me? Deser∣vedly then do Learned Men reverence you. For my part, I'm bound to it for two no little Reasons. The First, For the same Reason all wise Men do,
viz. For your great Parts and Learning. The other, Because you were pleased to count my Name worthy the mention in your Book De Lapide Philosopho∣rum. I should be ungrateful then, were I not, in token of the Estimation I I have for your self, to present you with part of my Labours. Accept then this following Dialogue concerning the true matter of the Great Elixir, written by one Arislaus a very old Philoso∣pher, as also its Preparation, far more precious than common Gold or Silver. This is the Aurum Vivum of the Philosophers, vivifying other Dead Bodies; yet the matter of this our Stone is but one Ingredient, containing in its self the Power of all forcible Waters, [as appears more plainly in the Apologe∣tic Introduction] containing whatso∣ever is necessary for Nature in, from,
and by its self, as in the Dialogue and following Pages you may see; which Dialogue I devote, Dedicate and Pre∣sent to your self,
ut sit Antidorum illi∣us quod ad te accepi, &c.
Learned Sir, Vale.
An Apologetick Introduction of Ber∣nardi Penoti a Portu S. Mariae Aq. in which is Evinced both by Reason and Authority the Error and Opinion of Dr. Nicholas Guibertus Lotha∣ringi, concerning Alchymy, &c.
1. NO Art or Science is so Sacred, but has Haters and Contradicters of all degrees.
2. Amongst which Arts, this of Chy∣mistry need not assume the lowest place, than which Theology excepted, there is none more worthy.
3. This is the Captain of Philosophy, by which Secrets of Nature, &c. may be pryed into, and Arcana's easily embra∣ced.
4. This Art has been sought after by Emperors, Kings and Princes; nay, ma∣ny of all sorts of Men, Good Men, Wise Men, and Learned Men, have laboured after it.
Page 2
5. All affirming it to be an honest plea∣sure, an Exercise becoming the greatest Men on Earth.
6. Yet since in this our Iron Age of Impiety,
&c. there being such a nume∣rous Parcel of Impostors and Sophistica∣tors, that a right Honest Man is very difficult to be found. This Spagyrical Art is become a very hatred.
7. Nay, counted so ignoble, as how many would have it Banish'd to Silence?
8. Yea, and even those too, who have any liking to it, or would defend it, are reckon'd at least Mad-men.
9. How does D. Guibertus Lotharingus labour to prove, that this Chymical Sci∣ence is of no moment, denying besides, that neither the Books supposed to be Tho∣mas Aquinas's, Raymund Lully's, or Arnold's De villa nova, ever wrote concerning the Philosophers Stone.
10. But 'tis well all these Books of the aforesaid Authors are Extant, [wrote by their own Hands] in the Libraries of ma∣ny Learned Persons, with whom they are esteem'd.
11. Yea, there's a few in mine too.
12. Let then Guibertus the Rhetorician proceed with his Babling; by which there can be no profit (save the benefit
Page 3
of the Latin in which he very much de∣lights) be gotten.
13. Nor does he by those Elegant Rhe∣torical Flourishes of Oratory Teach, but Deceive, (like Whores by their fine Dres∣ses and Painted Faces, allure Fools to their Eternal Prejudice.) Feed the Understand∣ing with solid Fruit of Learning; but causes to smile by his Ignorant Discourse, which you may perceive anon.
14. I can't perswade my self Master
Guibertus, that that may be rashly con∣temn'd or abolish'd, that has been so long in fashion, and for so many Ages accounted firm.
15. But this Science is glorious for its Antiquity and Stability.
16. 'Tis not likely therefore, that this Noble Science should ever fail by your Arguments or Disputes.
17. When as before Aesculapius's, long before
Hippocrates's Days, this Art was well approved of, and firmly rooted for Eternity amongst the Wise and Think∣ing World.
18. Your pretending then to extirpate that which has remained firm for so ma∣ny Ages together, (I think will) never conduce to your Applause.
Page 4
19. And that only by a little
Latin Babble, which yet for All—you see, you by all your Skill and Thoughts cannot do.
20. Give then every one leave quietly to enjoy his own Opinion.
21. As for me, 'tis the least of my in∣tention to consume much time in refelling your trifling Arguments.
22. Therefore for Brevity sake, I refer you D.
Guibertus, to the Proeme published by the Learned Master
Theobald de Hoche∣lande Mittelburgen, De Alchemiae Difficul∣tatibus, where whatsoever can be objected against this Noble Science,
&c. [ut Nemo amplius addere aliquid possit ad Quaestionem solvendam,] is fully answered.
22. I say therefore with that very Learned Gentleman, that the Writings of those most Learned and Good Men, Dr. Thomas Aquinas, Hermes Trismegistus, Raymund Lully, Marsillius Ficinus, Arnold de villa Nova, [whom Johannes Andreas, the most VVise Counsellor stiles, The Divine, the most Experienced Physician and Alchy∣mist,] and others who are beyond Ex∣ceptions, shew them Masters of Under∣derstanding, and Lovers of Mother Na∣ture.
Page 5
23. And why should we believe the VVritings of a few Self-conceited Raylers, before the Solid VVritings of such Learn∣ed and Famous Men? who out of Malice cavil with those VVorks they understand not; affirming their Aenigmatical and Ob∣scure VVritings were intended only to make work for the Idle.
24. But God forbid that we should think those Venerable Philosophers wrote advisedly upon any such account.
25. Those that have inquired studious∣ly into their VVorks, always have affirm∣ed, that they procured Fame not by tri∣fling and mad Assertions, but by high and sublime, grounded on a true and stable Foundation.
26. Here may be mentioned the joint Opinion of divers Nations concerning the transmutation of Metals.
27. Not of the Latins alone, but of the the
Greeks, Egyptians, Arabians, Caldeans, French, German, Spanish and
English; [Mo∣numenta quotidie studiosorum Hominum ma∣nibus teruntur.]
28. All which affirm, as it were with one Mouth, (though with diverse Tongues) that it's a very true Art, than which there is no Art more Magnificent or Sublime in the whole VVorld, [the Study of the
Page 6
Scriptures excepted, that bringing, as was said before, Health to the Soul] to under∣stand which is the gift of God: To be Ma∣sters of which Art [of Chymistry is meant] there is required no little Study, VVatch∣fulness and Pains.
29. Perhaps in this following point, they are mistaken who deny the Excel∣lency of this Art, viz. because since Infi∣nite Chymists are ignorant of this grand matter. Neminem videant qui se Scientiam adeptum esse glorietur.
30. To which I answer, There's no∣thing can cause a true Philosophers won∣der, [being already skill'd in the Nature and Causes of all things.]
31 'Tis Ignorance alone is the cause of Admiration.
32. For what One amongst a Thou∣sand works upon the due Matter? Scarce∣ly any. VVhat wonder then is it, if ma∣ny be frustrated with a Deserved End?
33. Therefore Avicen says not imper∣tinently, He which takes what he ought to take, and mingles it, and works as he ought, then he proceeds as he ought to proceed.
34. There is truly many Illiterate Per∣sons, which understand not so much as common Sense; how then is it likely for
Page 7
such as those to understand the Meta∣phors and Analogies of Philosophers?
35. Others there are who though they are Learned and Quick-witted, yet have not Books; either because [for Covetous∣ness sake] they will not Buy or Pay for them, or else are so Poor, as they can∣not compass the Price of them; or else because they cannot find Examples in those Places in which they abide imme∣diately; and so through Impatience and Despair desist, when it may be they were e'ne lighting on the true method to effect.
36. But for those who study Books and Art uncessantly and with Patience, let them remember the Saying of Solomon, Sapiens abscondit Scientiam; Os autem Stul∣ti Confusioni proximum est. A VVise Man lays up, (or conceals) Knowledge; but the Mouth of a Fool is next to Confu∣sion.
37. Nor wants there a Reason why those that have this grand Elixir, keep themselves private, not signifying their Happiness to any one.—VVhy, pray the Reason?—I answer in one word,
Foelix quem faciunt, aliena pericula cautum.
Page 8
Blest is that Man who can beware betimes. By's Friends Misfortunes.
38. How many in our Age have mise∣rably Died, who wore known to have skill in this Art, by reason of their Prin∣ces Fear and Envy? Nor could they pos∣sibly escape from their Power:—But of them by and by.
39. VVhy could they not believe what Thomas Aquinas says? That the use of no Art ought to be prohibited, which produ∣ces Natural and True Effects by only Na∣tural Causes.
40. Marsilius Ficinus says, (they are in the right on't, which affirms,) that all things may be multiplied as well Plants as Animals, by a certain Spirit, but that that Spirit is detain'd in grosser Metals with the Matter, which if a little rightly separated, and the Secret preserved in its connatural Habitation or Throne, will certainly generate its like.
41. There are some who will not Be∣lieve, though it's consented to by so ma∣ny Men, and by so many diverse Nations; nay, that will not by Experience and Rea∣son it self, grant themselves overcome. But rather (such an Age do we live in,)
Page 9
affirm the Metal transmuted into Gold and Silver by the help of the Devil and Hands of a Subtile Magician, than ascribe the effect to the power of God and Na∣ture.
42. But pray by whom especially is this Art despised? even of those most who have Read Chymical Books, in (as it were) great haste, without premeditation, &c. Like the Dogs of
Nile, just take a Lick at the Waters, and run away again.
43. Who when they understand not the Bosom Secrets of Nature, Art and the Philosophers, blame them not them∣selves.
44. But what more unjust than for a Man to hate that he understands not?
45. What more silly and contempti∣ble, than the Judgment of an Unskilful Man?
46. The late Exclamation of a Comae∣dian, I think was not for nothing, viz. That there's nothing in the whole World more unreasonable, than the Censure of an Ignorant Person, who thinks nothing well done, in which he himself had not a Hand.
47. As if he had said, Scientia non ha∣bet Inimicum prater Ignorantem: Arts and
Page 10
Sciences have no Enemies except the Illi∣terate, who understand them not.
48. But to answer the Question, viz. Whether this Art can be proved true, by Authority, Reason and Experience?
49. To which I answer, I can, to prove the Truth of this noble Art, bring the Testimonies, Authority and Experience of many Wise and Learned Men.
50. Not long since, I received a Letter from a very Famous Gentleman, whom, you Guibertus, know very well, and whose Father you sometime since used very courteously, (which with some other Let∣ters God willing, I intend shortly to pub∣lish.)
51. In which He Learned Man told me of a certain honest Chymist which he En∣tertain'd, furnishing him with ℥ivss of Lead. He (the Chymist) casting in on the aforesaid Lead a Grain of a certain Red Powder, (the Lead being running hot,) the whole Lead was turned into most true and pure Gold, without any Diminution.
52. The Man that did this I am very well acquainted with, being Fellow-Boarders together for some time in Eng∣land; and blessed be God he's yet Li∣ving.—
Page 11
53. I heard of another some time since at Lutetia, by a very worthy Person, that had Gold made by the Chymical Art.
54. Nor was he ashamed to own it, for selling it about, he was at last took into Custody, (being supposed to have stolen it,) having sold so great a Quantity, and so much lying by him.
55. Where he happned to meet with a Gold-smith, whom he asked whether he would Buy Five Marks of most pure∣ly Refined Gold? I had it (said he) from Edward Kelley, at Prague, where at the House of Dr. Aggesius Thaddeus, I saw a whole Pound of
Argent-vive, by one lit∣tle Drop of a very Red Liquor transmu∣ted into most pure Gold.
56. He is still safe in custody there, that by his Example the Incredulous may be perswaded.
57. I had of this very often in my Hands.
58. But which is the greatest wonder, you may plainly see some little of this Red matter sticking upon the Gold, con∣verted from Mercury, more Red than the rest, and with that more
Argent-vive, may be converted.
59. I am silent concerning Bohemia and
Saxony; Time will discover all things.
Page 12
60. There is many Books of this Sub∣ject Published, amongst which, Read that little Book of Petri Roberti Valonsis, of the Truth and Antiquity of the Chymi∣cal Art, and that of Petri Boni Ferrarien∣sis, concerning the certainty thereof.
61. Who amongst other Words, says, let the Ignorant (then) be silent, and let them not contemn what they under∣stand not.—No right Wise Man will deny this Art its Excellency.
62. Consider if it be an Art, by what means 'tis an Art, and if it is not, why it is not; and let there be a time expect∣ed, when God shall raise up some one or other to set forth this Art in its Glory and Excellency.
63. But attend my Words a little, Gui∣bertus, since it has been that many great Secrets has hitherto been hid from true and worthy Philosophers. I shall give the Reason for your sake, and to confute your Arguments, why this Art was tra∣duced Aenigmatically, and by Obscure Words.
64. Know then, that in every Science it is primatively necessary to have a Sub∣ject about or upon which to Build.
65. But this Science has Universal Na∣ture for its Subject; therefore they say,
Page 13
the Stone is in all things, yet not that its Matter is to be call'd out of every thing.
66. This Spirit is as well in Animals and Vegetables, as Minerals.
67. Therefore the Stone is call'd Ani∣mal, Vegetable and Mineral. But this not because it should be (the more) ga∣thered from Animals and Vegetables.
68. For as a Philosopher says, si vis mederi metallis, &c. If you would make Metals more excellent, let the Original of your excelling cause, proceed from Metals.
69. But this Spirit is over much Sealed in Metals; they have sought in Minerals, but not in all, only in those where Na∣ture has hid it.
70. By what one Name then is this Matter Famous? I'll tell you. But first I'de ask you, D. Guibertus, and answer me if you think good, what you mean to do?
71. For the Principium of a Work or Business, results from the End of the In∣tention.
72. If you answer to gain-say your In∣tention of getting Gold by that, &c. I answer, 'twas never the Design of the Antient Philosophers, by that only to heap
Page 14
up to themselves Gold and Silver; no, the result and scope of their Desire was, ut Mens sana in Corpore Sano, &c. That they might preserve a Healthy Soul in a Healthy Body, till God's appointed time for their Dissolution was fully ex∣pired.
73. For so many great Virtues are con∣tain'd in this Powder, that a little be∣ing taken into the Body, it disperses the Humours in a Moment, bringing the Bo∣dy into so good a Disposition, that not one ill Humour is permitted to reside there∣in.
74. Which Powder with its use, Ray∣mund Lully very well knew, Living One Hundred and Fifty Years; and had God seen sit, might (had not the Saracens Bar∣barously Slain him,) had Lived to the Age of Two Hundred.
75. These Great Virtues the Philo∣sophers observing in the Elixir, would for Curiosity sake, try it upon imper∣fect Metals. Thus Disputing, If this Medicine cures the Leprosie, Dropsie,
&c. and preserves Human Bodies, what ef∣fects will it have on Imperfect Metals? They projected, and found its admirable Virtues.
Page 15
76. Perceiving it to be so Efficacious a Secret, they bound themselves by an Oath never openly to Declare the Mo∣dus of its Preparation. Nay, at last they began to hide the Art by Obscure Phra∣ses, lest it should be Seiz'd on by the Un∣worthy.
77. But to speak fully on this Ar∣gument, would require too much time and room either for me, or this little Book to allow of: But more of this else∣where.
78. We will return now to our in∣tended Discourse, concerning of what, it is made; i. e. the Matter of the Stone, at which almost all Chymists stumble.
79. For the Philosophers have almost as many Names for it, as there is variety of colours in the Work; which is as ma∣ny as can be imagin'd before it comes to its perfect Redness.
80. For they name it by that Name of which the Colour is.
81. No wonder then that so many are Deluded by the Literal Signification of the Words.
82. 'Tis the hidden Spirit of the Words must only be taken notice of.
Page 16
83. The Praxis therefore of this hid∣den Work excels the greatest Secret of Nature, which unless reveal'd by God, or one who has work'd it, or by seeing it done one's self, it's impossible to obtain it.
84. All Books without which signifying nothing, unless you have the knowledge of the matter to work upon; then indeed one Book opens another, but not be∣fore.
85. We say therefore that Sulphur and Argent-vive is the matter of our Stone; therefore the knowledge of them is necessary, that the matter may the more artificially be cull'd out of them, that the Stone may the sooner be perfect∣ed.
86. A certain prepared matter lies hid in a certain Body, which is for the Work, without other Preparation.
87. And a difficult matter it is to find it out, than which, as Raymundus says, there is no greater Secret in the whole World, which so consists in Saturno of the Philo∣sophers, that they which most narrowly seek into its Virtues and Nature, oblige themselves by an Oath never to reveal those Secrets.
Page 17
88. Being so many, as expelling not only the Diseases and corrupt Humours incident to the Body, but also converting [as has been experienced] imperfect Me∣tals into pure Gold.
89. Now I [Pietate motus] being mov'd by Brotherly Affection, will disclose the proper Name of this matter, and declare it with Arnold of retarding Old Age.
90. For he calls it Chiffor Minerale, that is, the Animal Stone, the Preparation of which the Ancients have conceal'd.
91. There is also another Name for it, especially for the Mineral Stone, the Pre∣paration of which they have also kept secret; some calling it Abissini Bistumi, others the Mineral Chaos, in which is contained a very great mineral Power.
92. In which all Metals lie glistering in obscurity.
93. Some affirm, that the matter of this Stone is nothing else than a corpore∣al Spirit of the World, formed in the Ma∣trix of the Earth, from which it receives all its animal, vegetable and mineral Fa∣culties (as was aforesaid.)
94. As VVax receives the Impression of any Shape and Form, so does Argent Vive lurking in the matter of the Stone, receive the Properties or Proprieties of all things.
Page 18
95. Do but see then D. Guibertus, what marvellous things it performs, being drawn out of, and freed from its Chaos, purify'd from its Feces, and being made a Quintessence.
96. The Stone (says a Learned Man) of the wise Men, is perfected in its self, and by its self. The Roots, Branches, Leaves, Flowers and Fruit.
97. 'Tis then like a Tree; now what a many Boughs there is belonging to one Tree? And then, what a multitude of Seeds?
98. In like manner is this our Philoso∣phick fruitful Tree, containing in its self the Seed of Gold and Silver.
99. VVhich Seed, if sown in its proper Earth, brings forth Sols and Luna's ad in∣finitum, as other Seeds sown in the Ground.
100. For Nature naturally acts and ope∣rates perpetually on things of its own Nature, and not of a diverse Species, much less then in a diverse kind.
101. For by how much the greater the Diversity of things is, by so much the greater also is the Unity of things.
102. For Nature disposes all things in Potentia, for as much as that Art should and does perfect
Actu.
Page 19
103. For Example, Nature has and does produce matter whereof Glass is made; but in no place Glass its self. In like manner it has also created Iron lying in a rude matter, committing it to us in a rough, unfashion'd and confused Form, that therewith we make Horse-shoes, Sic∣kles, Launces, or whatsoever we please.
104. Thus Nature has also created Herbs, Trees, Gems, Corals, Gold, and every thing the Eye can see; yet as they are, they cannot be call'd Medicines, but rude and unrefined Substances, which by Chimistry are so order'd into Medicines, as to purge, dissolve and separate the He∣terogene from the Homogene Qualities; otherwise the putrid would commix with the putrid, and the corrupt with the cor∣ruptible.
105. Thus God the Author of Nature has created an only certain simple matter, by which the Stone may be made, which wise Men have call'd the Root of Me∣tals.
106. VVhich matter, if not dispos'd by Chymical Philosophy a potentia ad actum, from its power of performing, to Per∣formance its self, it will always remain in the same state, of which the matter whereof Glass is formed is in, which is
Page 20
not Glass its self, till means be used by an Artist to make it so.
107. The matter of this Stone is one only thing, as I have often said before, which, as being but one thing, is not num∣bred or divided.
108. VVhich, if numbred, it is no more one thing; and if divided, it then begins to be composed.
109. If therefore you would profit by Philosophy, remember to take one only thing, [simple] whosoever does other∣wise, will never find an end or perfection.
110. VVhereas Nature from one thing produces all, and thus in one both agree together.
111. For Nature is the Mother, and Art her Daughter.
112. Now where Nature ceases, Art begins; and this and no other ways is the Order and Rule of Truth.
113. VVhen therefore you have found that one matter which contains all things in its self, exhibit not other extraneous matters to this, with an intention to bring it to perfection; they will not bring it to perfection, but corruption; and you'll grievously deceive your self.
114. For the matter of our Stone is one only thing; yet not so very simple, but it
Page 21
contains the Four Elements, as other Ele∣mentary Bodies do.
115. For as a Tree planted in the Ground brings forth Fruit in its proper Season, in, through, and by its self: Thus out matter, if transplanted, and bedew'd with its own Matter, will bring forth [as the Tree] it's Fruit, which, if sown up∣on impure Metals, will undoubtedly trans∣mute them into pure Gold.
116. For this Philosophick Tree con∣tains in its self whatsoever is necessary for its self, without any Man's Assistance, as in the following Dialogue and Pages (God willing) we may see.
117. As for you then D. Guibertus, do you be advised by those wise Men who af∣firm,
118. That those Men are unable and unfit to judge of those things, which things they do not understand.
119. And that every Man which must or will give Judgment on those things, that (through Ignorance) seem to him dubi∣ous, must and ought to give that his Judgment in the best and mildest Sense.
120. 'Tis therefore the part of a wise Man, rather to suspend his Judgment concerning those things he knows not, or at most, he has but a very small ap∣prehension
Page 22
of, than to rail at and abuse those things he understands not.
121. But since there is no Remedy a∣gainst abuses—every Artist is not worthy of the same Commendation, nor are all equally ingenious or commendable.
122. For one Artist excels another in Ingenuity and Skill.
123. For the Art depends not on the Artist, but the Artist on the Art.
124. Therefore before we go any further, this Question must be resolved, viz. Whether any Art may be acknow∣ledged and granted allowable?
125. Whether this Art is prohibited by any Divine or Human Law? For law∣ful and unlawful Arts are thus discern∣ed.
126. I find no Prohibition of Alchimy or Confection of Gold in the Scripture, amongst those many Vices and Crimes that the Divine Law-giver Moses exclaim∣ed against, and forbid in
Duteronomy and Leviticus.
127. Nor can I perswade my self that Distillations, Alimbecks, and the Confe∣ction of Gold and Silver, deserves more to be prohibited, than the melting down of Jewels, Gold Rings, and many such like Ornaments.
Page 23
128. Of what Great use Plates and thin Pieces, &c. of Gold and Silver were to the People of God among the Jews, &c. I think none is ignorant of.
129. Yea, Esdras seems plainly to give his Suffrage for this great Art, where Chap. 8. Book 2.
Verse 2. And he answered me, saying, The most High has made this World for many, but the World to come for few.
I tell thee a Similitude, Esdras: As when thou askest the Earth, it shall say unto thee, that it giveth much Mould whereof earthen Vessels are made, but little Powder that Gold cometh of; even so is the course of this present World.
130. Now as for Human Laws, surely there is not a word mentioning the pro∣hibition of Alchimy amongst the German Laws,
&c. or in Digestis, Cod. Just. vel Novel.
131. Nay, but the Art of Multipli∣cation is rather approved of and com∣mended.
132. But it may be objected, There's Cheats amongst the Chymists.
133. Answer. And amongst Christians what a many Hereticks? Amongst Physi∣cians, what a many Quacks and Impo∣stors? And amongst Counsellors, Judges and Lawyers, what a pretending Rabble?
Page 24
Surely the Piety and Honesty of these Disputations,
&c. are to be praised.—
134. But I'd ask whether the Crimes of an Artist are to be, or should rightly or justly be imputed to his Art?
135. Well says that wise Counsellor, That the punishment of anothers Crimes should be removed from those whom no Fault can lay hold of. But—
136. In Summa, Every one loves not that he understands not.
137. Nay, some fly from, contemn and disdain those Arts they are ignorant of.
138. But as the Knowledge and Un∣derstanding of any thing increases, so does the Love towards it also.
139. Guibertus indeed is skill'd in the Latin and Rhetorick. 'Tis no wonder then that he contemns this Art he is igno∣rant of in so Scholastick a Style, [He has nothing else to do] intending to annihi∣late, if he could, that Noble Art, un∣known to him, by such kind of Paint.
140. As for us, weemploy our selves about our Furnaces, endeavouring to de∣fend and maintain the TRUTH in smoaky Latin and simple Oratory. Nor need we Rhetorical Flourishes, our Cause being good enough without.
Page 25
141. But, Benevolent Readers, as for you, labour and pray, and be willing to maintain Truth; and that GOD and Author of Truth and Mysteries shall be with you.
Farewel once more, And meditate on what I have wrote.
The End of the Apologetick Introduction.
Page 26
THE Practica Mirabilis FOR THE Accomplishing and obtaining from the Beginning to the End the White and Red Elixir.
Which whosoever understands, need not read any other Book.
1. IN the first place, Love God the Searcher of all Hearts; walk holi∣ly before him, and keep thy Feet from the Paths of wickedness.
2. For the Knowledg of this Art is the Gift of God.
3. Nor let any Mortal glory that he can perform any thing of himself, with∣out his Divine Assistance.
4. Pray and Labour.
5. The work is light, and requires not much expence, only much patience and waiting for.
Page 27
6. If you but once untie the Knot on't, the work may then be well styled VVomens work, and Childrens play.
7. If you but rightly understand the Radixes of Numerals, you know e∣nough.
8. Be satisfied with this little Tractate, and Christ Jesus will furnish you with more
Be happy Reader, and so farewel.
9. Now in the Name of God will I declare the Practick and Method of Philo∣sophical working, how the great Elixir is brought to perfection.
10. Or the white and red Tincture, composed only of the Mercury of the Philosophers.
11. Bringing Crude Mercury and An∣timony to perfect Perfection, converting all imperfect Bodies into pure Sol and Lune, far excelling that produced by Na∣ture.
12. From therefore the Mercury of the Phiolosophers, which they call their Prima Materia, or First Matter: Their Aque∣ous, Frigid and Humid Element: Their Aqua Permanens, their Spiritus Corporis, Vapor unctuosus, Aqua Benedicta, their A∣qua Venosa, Aqua Sapientum, Acetum Phi∣losophorum, Aqua Mineralis, their Ros Coe∣lestis,
Page 28
Gratiae, their Lac Virginis, their
Mer∣curius Corporis Magnesia, Radix Philosophica, and by infinite more Names, which you may find in Philosophick Books.
13. VVhich matter, tho going by di∣vers Names, yet always signifie one and the same thing, as being ☿ of the wise Men, from which only and alone is made the red and white Tincture.
14. Therefore, says Geber, that Prince of Philosophers, Our Art is not perfected in a multitude of things; but it is one thing alone, it is one Stone, one Medi∣cine, in which consists the Magistery. To which we do not add any Foreign thing, unless in its Preparation, by removing Superfluities: For in and by it are all things necessary for the Work, to which we add not (I say) any extraneous things, because of Gold and Sil∣ver; for They are not extraneous to the Stone its self, if fermented therewith, they then being both Coadjutors to the same, by which the Physical Work is finished.
15. Another Philosopher says we make use of venerable Nature—For Nature cannot be mended or made better but by things of its own Nature.
16. Therefore we must not introduce any thing of an Allen Nature as a Helper to this Work; nor Powder, nor Water,
Page 29
nor any thing of an extraneous Nature.
17. For divers things do not better our Physical Stone; therefore 'tis only per∣fected by the Mercury of the Philoso∣phers.
18. All other things, as Salts, Aloms, Vitriols, Borax's, Aqua Fortis's, &c. being unprofitable and good for nothing.
19. Therefore the aforementioned Mercury is the only
Radix Physica, the Ar∣bor Alta from which infinite Boughs are multiplied: And this is call'd that Stone which is mention'd so often in the Books of Philosophers, and which they had.
20. But the first Operation of the Stone is called Sublimation.
21. Now how this Mercury of the Phi∣losophers ought to be sublimed and brought to Perfection, shall be plainly laid open in the following Lines, without any Dissimulation or Obscurity.
22. ¶ Observe then that this Sublima∣tion is not vulgar, but Physical.
23. Our Sublimation being nothing else but a Subtiliation of a thing.
24. So that Physical Sublimation is an Elevation of the Non-fixed Parts from the Fixed.
25. For the subtile non-fixed parts are elevated by Fumes from the Fixed parts.
Page 30
26. I would that they be not separated one from another, but remain together inmutual Conjunction.
27. And now know that he which con∣joyns our Physical ☿, rightly, sublimes it, (i. e. subtiliates it) in which depends the vertue of our Stone, that makes and fi∣nishes our whole Elixir.
28. For as Geber says the whole Perfe∣ction of the Art consists only in the right Sublimation, right manner of Vessel, and Regimen of Fire.
29. Because in this Sublimation, every thing of this are made and do consist, viz. Sublimation, Distillation, Ascension, Des∣cension, Coagulation, Putrefaction, Cal∣cination, Fixation, &c.
30. Concerning which the Philosophers have much capitulated, that by so doing they might make their Writings the more difficult to be understood, to the end that the unwise should by no means apprehend them.
Page 31
CHAP. I. Of the First Preparation.
TAke, in the Name of the Lord Jesus Christ, the vendible prepared Mer∣cury, the Water of Philosophers, the Primum Hyle of the wise Men, put it in∣to its clean, bright, lucid and round Ves∣sel.
2. Close its Mouth very well with Her∣mes's Seal, and let it suffocate in its tem∣perate and warm little Bed for a Philoso∣phers Month.
3. Never in that Month's time permit∣ting it to cool, (for then all's undone.)
4. Till you have sublimed so long, that it will sweat no longer, (i. e. till there is nothing remaining either to ascend or descend.)
5. And till that matter within begins to putrifie, be choaked, coagulated and fix∣ed by vertue of the continual maintenance of its due Heat, that nothing will ascend (any longer) in any Airy fumous Sub∣stance, but remain fixed on the bot∣tom.
Page 32
6. Its Moistness being all drawn up, putrifyed and coagulated, and turned in∣to a Black Earth, which is called the Crows Head, the Black and Dry Element, &c. Then is the true Sublimation of the Philosophers expedited.
7. In which Sublimation all the fore∣mentioned manners of Doings exist, viz. Solution, Distillation, Coagulation, Putre∣faction, Calcination and Fixation in one only Vessel, and on one only Furnace, as was spoke of before.
8. For when our Stone is in its Vessel, and when it shall ascend by Fumes to the top of the same, it is then call'd Sublima∣tion and Ascension.
9. But when it precipitates from the top of the Vessel to the bottom and its neither ends, then it is call'd Distillation and Descension.
10. And when by its very much Ascen∣sion it begins to putresie, then it begins to be coagulated also, and is called Pu∣trefaction and Coagulation.
11. But when at length [the Humidity of its radical Moisture being exhausted] it begins to be calcined and fixed; It is called Calcination and Fixation.
Page 33
12. And all this uno Actu, by decoct∣ing them at one time altogether in one Vessel, and on one Furnace, (as has been often said before.)
13. And thus Sublimation being made a true Separation of the Elements is made also.
14. For, as the Philosophers say, the Operation of the Stone is nothing else than the Separation of the Elements and their Conjunction.
15. Whereas in our Sublimation the aqueous, frigid and humid Elements are transmuted into earthly, dry and warm Elements.
16. From which may be observed that the Separation of the Four Elements in the Stone, is not vulgar but Physical.
17. Because our Sublimation being fi∣nished, the Elements (as was told you be∣fore) are perfectly separated.
18. Yet in our Stone there are only two formal Elements,
viz. Earth and Wa∣ter.
19. Earth, which virtually contains Fire in its self by reason of its driness, as Water contains in like manner Air in its self, by reason of its Humidity or Moistness.
Page 34
20. It may further be observed then, that in our Stone there are but two for∣mal Elements, though there be four vir∣tually.
21. Therefore there is not a Separati∣on of Four Elements, as Fools and Ideots conceive.
22. There is a certain hidden Secret in our matter, whose Work and Virtue is perceived, viz. Earth and Water. But the other two, viz. Air and Fire, are not perceived; [nec quicquam largiuntur] nor can their residing place be seen no more than their Vertue, as in the other two E∣lements of Earth and Water.
23. Because in their Decoction the Fire changes the Colours. Lo! By the Grace of God thou hast the second Element in the Philosophers Stone, which is Black Earth, the Crows Head, the Mother, Heart and Root of them, upon which Earth, as upon the Ground, all other are poured.
24. Which earthly and dry Element, tho in the Books of the Philosophers going by many Names, [as being by some called
Laton, the Bull, Faex nigra, our Brass or
Aes, our Mony, Black Sulphur, Masculine, Man, and infinite many others] yet is one and the same thing, having its Origi∣nal
Page 35
from one and the same thing.
25. By such a Privation therefore of Humidity, which is caused by Sublimati∣on, the Volatile is made Fixed, the Soft Hard, and the Water Earth.
26. And as Geber says, The Mutation of Nature into Nature, also a change of Complex∣ions is made; for the cold and moist Com∣plexion is converted into Cholerick and dry, becoming also Spiritual, Corporeal and Li∣quid, Thick, and so on the contrary.
27. Therefore the Philosophers say wisely, when they say, the Operation of our Stone is nothing else but the permu∣tation of Nature and Revolution of Ele∣ments.
28. For by such an Incorporation we change the moist and volatile into fixed, the spiritual into corporeal, and the liquid into thick, the watry into fiery, and the aery into earthly.
Page 36
CHAP. II. Of the Second Preparation.
1. NOw therefore by the Blessing of God, we having finished the First Preparation, I will plainly declare the manner to bring the Black into White∣ness.
2. ℞ therefore that fixed Black Earth which is call'd the Crows Head, and grind it small (in porphyrio mundissimo,) into Two parts.
3. To which add part of the Reser∣ved Philosophick Water which you know.
4. Conjoyn these Three into One Ma∣trimonially, upon the clean Stone, by stirring them very well together, that they may be perfectly conjoyned; so that all may return into one confused Chaos, as into One Body inseparably.
5. Then put it wisely into its adop∣ted Viol, and lay it up in its Bed, that it may be coagnlated and fixed, and be∣come one intire white Body.
6. VVhich being done, take the white Stone out again, and bring it into a small Powder, and again with a Third part of
Page 37
its Water, imbibe often, that its Drought may be took away.
7. And again put it in its clear and clean Vessel, in its warm and temperate Bed, that it may begin again to Sweat.
8. Its Water being again dryed up, put more to it, and reiterate, so doing ma∣ny times, until this white Stone becomes by Reiteration after this manner, most excellent, fixed, standing and piercing through the most simple Body.
9. Most swiftly flowing, and perfectly tinging all imperfect Bodies into purer Gold and Silver than is naturally made.
10. And observe, that the oftener you repeat its Solutions, Coagulations, Con∣tritions and Assations, of the greater vir∣tue and force will the Medicine be.
11. For by how much the oftner you apply its reserved proper excellency up∣on the Stone, by so much the Richer you make it, for Projecting on all Imperfect Bodies.
12. For at the first going over of this Medicine, One part of it will convert an Hundred parts of any imperfect Body into pure Silver.
13. At the Second Reiteration, it will transmute a
1000, at the Third, 10000,
Page 38
at the Fourth a Thousand Thousand, and so usque ad infinitum.
14. Therefore Wise Men do not Foolish∣ly in commending Reiteration.
CHAP. III. Of the White King.
THerefore thus order this glorious Stone, this white King, (who transforms and transmutes, ☿ and, all other imperfect Metals into Silver;) if of it you would make the Red Elixer, which transmutes ☿ and ☽ and every Body into most Pure Gold.
2. ℞ That White Stone, and divide it into Two Part, one part you shall aug∣ment for the Elixir White, as was said before, with its reserved White Water, which will never lose its tincture and virtue.
3. The other part put in another Phi∣losophick, Clean, Bright and shining Bed, in a Digesting Furnace, and it will be converted into a Red Powder, which the Philosophers call their Blood-colour,
Page 39
Powder, their Purple Gold, their Red Corral, and their Red Sulphur, with which you may project on ♄, and any other Metal, as the Praxis will teach you.
CHYMICAL AXIOMS.
I.
ALchymy is one of the Sublimest Sci∣ences which imitates Universal Na∣ture; nay, which in some things excels Na∣ture.—Nature indeed furnishes with Mat∣ter, but Art operates in such a manner upon that Matter, as is impossible for Nature.
II.
Nature has disposed a certain Matter, containing in its self whatsoever is neces∣sary for the converting all imperfect Me∣tals into pure Gold and Silver. If that said Matter be Decocted and Fermented according to Art, which its impossible for Nature to do; Nature therefore has brought forth nothing impossible to be equall'd.
III.
But there is in that Matter a Mascu∣line and Feminine,
viz. Gold and Silver,
Page 40
a light and easie work to whom the Al∣mighty God is pleased to reveal it. Trans∣mutation is possible and easie; for all things that are and increase, can be Mul∣tiplied, as Men, Trees, Grain, and such like.
IV.
For as from one Grain, a Thousand are generated, so from
Adam the First Man on Earth, is the World increased to what it is,
&c. Therefore 'tis possible to increase Matter to infinity.
V.
The Philosophers affirm, that the Stone consists of a Body, Soul and Spirit; they comparing an imperfect Body to a Body Perfoct, and call its Water a Spirit, and that rightly, because, by that Water is the Dead Body vivified and made alive, which before it was not, and brought into a far better form.
For first by our Magistery, we make Gross Slender, (i. e. the Body a Spirit,) Humid we make Dry; Water, Earth. And thus we change Nature, and make Superior Inferior; which is effected when the Spirit is made a Body, & vice ver∣sa.
Page 41
VI.
Our Stone is made from one only thing, in one only Vessel, for our whole Magistery is made with, from and by our Water, which Water is so powerful, as to bring Bodies into (cineres,) Ashes, Coals or Cinders, and then Whitens them.
VII.
Azot and Fire (says Morienus,) purge Laton, for Laton is a very pure Body, but Azot is Argent-vive, that is our Se∣cret Water, our Water is our Fire, and Quintescence, or the form of our Mat∣ter. Now Matter is the principium of Perpession, but Form of Action; therefore by how much the more formal any thing is, by so much the more efficacious it is; and by how much the more material any thing is, by so much the more unfit to be worked upon.
But Incorporeal Forms are not like Spiritual ones; 'tis no wonder then that a Spirit, a little Moles should be so strong and efficacious. Thus Angels by how much the more immaterial, by so much the more efficacious. As a great Vegetable amongst other things, abounds with that Spirit or Quintessence, so our
Page 42
Mineral Chaos abounds with the Form of all Minerals and Metals.
VIII.
Which Form thus drawn forth from the Chymical Chaos, is endowed with so great strength and virtue, that it pre∣sently dissolves like Ice in Hot Water, Gold, Silver, Corral and Jewels. Nay, of such great virtue is it, preserving the Radical moisture of the Body so won∣derfully, that Raymund Lully by the use thereof, when he was Slain by the Sar∣racens, (being full One Hundred and Fifty Years of Age,) was as Nimble and able to perform any thing as a Young Man; it being took inwardly every Day without intermission.
IX.
Aros the Philosopher says, that the Water or Spirit of the Stone is all in all, and is the only thing sought after, and requisite for this Work; for in it is the flying and fixed, the tinging and tinged, the white and red, Masculine and Feminine composed together by an inseparable Composition. Lully says, the Spirit is the first principal Secret, the Water the next, from which Two things every thing receives its Nutriment, and every Tree, Sprout and Herb its Vege∣tation,
Page 43
and every Light its Illumina∣tion.
X.
This Water carries Life, Light and Spirit with it; but why does Lully call the Water the Second principal Secret,
&c. whom the other Philosophers call the Oyl? The reason is, because it is drawn in the Second place after the Spirit; the Oyl is nothing else than the Radical, Pure and incombustible humidity of Me∣tals, in which does most especially consist the Metallick Essence and Form,
(& nisi totum compositum aqua fiat, pulvis non erit fusibilis, nec ingressum habebit,) to which VVater the whole is reduced, by a mo∣derate and continual Humid Heat.
XI.
Know then, that the Elements are not divided in our Stone in Substance, but well in Virtue; for no pure and simple Element is conspicuous but in its own Sphere: Know then, that unless you sublime the Body, until it becomes VVater, it can∣not be congealed, unless by Fire; for Fire congeals the commixion of our Stone.
XII.
VVe Dissolve the Bodies, that Heat may cleave to the depth of them, and so
Page 44
Fire alone changes VVater and Earth from their Nature and Colour. I knew a Man who could with Three Simples, make an equal Fire to last for Seven Years, without once going out, and this without any Addition of Fuel. This is very necessary for you in this Art.
XIII.
VVe want therefore such a Fire for our work, for by that we might fully perfect the work; our VVater is our Vessel, and our Fire it's our Mercury-vive, and Ar∣gent-vive of the Philosophers: But the principal Matter of all Metals in their Mines from which they themselves are generated and caused, is Aqua sicca, Dry VVater, which we call
Aqua∣vive, or
*Argent-vive; yet they are not procreated in their Nature, as in their Mi∣nerals: For in their Places where they are generated, no Metal is to be found. But that Matter is a certain substance produced from Na∣ture naturally, having in it self the sub∣stance of them both; and from such a substance is produced or generated a cer∣tain Subtile substance, smoaky, in the Bowels of the Earth, and Veins of Mi∣nerals, where it is congregated and de∣tain'd.
Page 45
Now that first Matter from which that aforesaid fumous or smoaky Matter is generated and proceeds, is a certain Body, and those Fumes generated from it, is a certain Spirit; and thus Na∣ture makes a Spirit of a Body, and causes to ascend from Earth to Heaven; i. e. it makes a Corporeal thing, a Spiritual substance. There is a certain proper substance or matter of Argent-vive and Sulphur, very subtile and fumous from the nature of the aforesaid things, of a very bright and clear substance, generated by our ingenuity like Tears, in which lurks our Quintessence. Some say our Stone is made of Argent-vive alone, without the ad∣mixion of Sulphur; they say right, and understand Art, for in Distillation the Sulphur ascends and mingles it self with the
Argent-vive, and in Putrefaction the VVater becomes red and tingent, and is condensed by a little heat, and the Earth again becomes Oyl, from which Oyl, Al∣cohol, &c.
XIV.
'Tis to be noted, that the Philosophers call that
Argent-vive and Sulphur, on which Nature pours out its action and operation. The Stone is one thing, one Medicine, in which consists the whole
Page 46
Magistery. Heat is the Agent and Mover to Corruption, and there is no other A∣gent in the VVorld; the Radical Funda∣ments or Principiums of this Famous Science, upon which they themselves are founded, are these that follow, viz. a cer∣tain proper Matter or Substance of Ar∣gent-vive and Sulphur, generated by our Magistery, very pure and bright, in which lies hid the Quintessential Spirit.
XV.
Every Individual multiplies the form of its own Species, and not of another; and therefore the first form of its Body being Dissolved, it is converted into Ar∣gent-vive; by Elementation, in Colour Blackish, in Smell Faetid, and in Touch Subtile and Discontinuing.
XVI.
In such a Matter then are contained Four Compounded, Separable and Reso∣luble Elements, in Water of Argent-vive after Putrefaction; therefore Mercurial Water is the first Matter of all Metals; and with it we Dissolve all Metals which cannot be Dissolved into other things. Now if so be the Metals were not Dissolved into their first Matter, you would not gain what you expect by that Mercurial Water.
Page 47
XVII.
By Heat all the Elements in the Work are discerned; for whereas there are (as 'twas said before,) but two for∣mal Elements, perceived in the Art, yet there are virtually four; for in the Wa∣ter is contain'd Air, and in the Earth Fire.
XVIII.
The Qualities of the Sulphur are com∣mixed by Digression with this Argent-vi∣ve, and therefore it is to be altered as Nature requires; it is converted and congeal'd into Sulphur, and by vertue of its own Heat, and by the conversion of its own nature.
XIX.
Whatsoever truth is consistent in the Chymical Art, is to joyn and conjoyn the Moist with the Dry, and this is ap∣proved by all the Philosophers: But un∣derstand by the Moist, the Spirit well cleansed from all Dross; by the Dry, understand the perfect, pure, calcined Body; and believe me, the Operation consists in the Dissolution and Coagulation of these Two Parts. Now to Dissolve, is to convert the Body into the Nature of a Spirit. But to Coagulate, is so to o∣perate on the Corporeal Spirit, as to
Page 48
make the Fixed Volatile, and the Vola∣tile Fixed; by doing of which, you will obtain the Magistery; but diligently take care, lest you mingle the Impure Mercu∣rial Water with the pure Body. Azot, that is, the Mercurial Water, together with the Fire wash clean; and Mundify the Laton, that is, the Black Earth, for the preparation of the Earth is always with the Water. Therefore let not your often repeated Contritions and As∣sations weary you, for 'tis a natural action which h•…〈◊〉 motion'd and deter∣min'd time; for sometimes it is finished in • lesser time, sometimes it requires more time, because in Putrefaction there can be no certain determin'd time, be∣ing according as the Artificer labours thereon. A Philosopher says, that in Decoction a Fourth part of the Body is Diminished, and we have experienced it to be true. Note, that you ought to have a great care, lest in the imposition of the Imbibition of Black Earth with the Mercury, the Vessel break or crack not; from which Caution you may ob∣serve, that the Water ought to be warm, and so ought the matter; i. e. the Earth, which when put together in the Vessel, should be well shaken together
Page 49
in your Hand, for otherwise the Mat∣ter will stick to the Sides of the Vessel; therefore do as aforesaid, till the Mat∣ter being well mixed, becomes of the consistency of Mud, &c. and then the Vessel ought to be well closed up, and put in warm Ashes, that the Water therein put, may be Dryed up again into it; on which warm Ashes let it re∣main, till it become a Dry Powder, which will be in Twenty Five or Thirty Days Natural.
XX.
Now having this Dry Earth or Pow∣der, put upon it Six or Seven parts of Mercury, that therein the Powder may be Dissolved; then close the Mouth of the Glass very well Hermetically; then Dry and Congeal on Ashes with a gentle Heat; which Congelation and Solution reiterate Four times, and you will have this Earth fixed and black; which being broke in Two, the Fractures will glitter. If you will take the Mineral Elements, take not of the First, nor Last, but Middle. To make the Stone, having the Matter by you, Dissolve it in its own proper Vessel, by a moist Heat; which being done, the Earth will be Convert∣ed into clear Water, and then into
Page 50
Earth again; the Earth will be turned into Oyl, and the Oyl will become an incombustible, fusible Powder, and all this by one only Regimen; which is call'd Womens Work and Children's Play.
OF FERMENTATION.
NOthing can be made from a per∣fect Body, because it is already per∣fect. As for instance, Fermented or Le∣vened and Baked Bread is perfect in its state, being come to its full period of Perfection, nor can you any more Leven it.
2. Thus it is in Gold: The White and Red proceed from one only Radix, no other thing of a Diverse Genus in∣tervening.
3. We take therefore that matter from whence Gold is produced; which by the help of an Artist, is brought into the true ferment of Philosophers.
4. Therefore mingle not the White Water with the Red, or
vice versa.
5. Yet the White and Red both pro∣ceed from one and the same Radix, no∣thing of an other kind intervening.
Page 51
6. Therefore our Stone is by the Phi∣losophers deservedly call'd every thing, because it has in it self, and by it self, every thing necessary for its own Per∣fection; and by whatsoever Name it is call'd, is always one and the same thing.
7. Put it in the Vessel, and firmly close, until you have compleated the whole Magistery.
8. When you see the Water congeal it self, then be satisfied that the Science is true.
9. If you can but hit at the right De∣gree of Heat, the Water and Fire will be sufficient for you.
10. For its White and Red Effects, consists in the Regimen of Fire.
Here ends the Chymical Axioms; though we have omitted various things, to hinder Prolixity.
Page 52
The Dialogue of Arislaus, a very an∣tient Philosopher, concerning the Phi∣losophers Stone; (a Work never be∣fore Publish'd).
1. IN the Name of God, Amen. Know my Dear Son, that before the Crea∣tion of the World, the Spirit of the Lord rested upon the Waters.
2. Afterwards all things were created from Water.
3. This Water did God divide when he commanded part of the Water to become Dry, which he called Land; the other part not converted to Land, called he Water still.
4. Which he preserved in the same Estate it was at first, that it might be serviceable to the Dry Land in VVater∣ing it,
&c. For the Earth cannot or will not yield its Fruits, unless moistned by the VVaters of its Rivers.
5. Now in this Discourse of mine, will I manifest to thee the natural con∣dition of the Stone of Philosophers, ap∣parel'd
Page 53
with a Triple Garment, even this Stone of Riches and Charity, the Stone of Relief from Languishment.
6. In which is contain'd every Secret, being call'd a Divine Mystery and Gift of God, than which there is nothing in this World more sublime.
7. Therefore diligently observe what I say,
viz. That 'tis apparel'd with a triple Garment, that is to say, with a Body, Soul and Spirit. Now that this Body may be revived, give it its Soul, and it will live.
8. Schol. Good Master, I cannot under∣stand your Expressions, being too obscure for me to comprehend—For whereas at first you told me of but one Stone, now you tell me there's three,
viz. a Corporeal, Animal and Spiritual. Now if there is but one Stone, how can there be three?
9. Mast. O my Son, remove that Cloud of Ignorance from you, and understand the Truth—You are to understand that when I said there was but one Stone, I meaned, that there is but one thing of which it is made: Now when this Body is reduced into its first matter, viz. into a Water full of Waves, then 'tis call'd one
Page 54
thing, and a Physical Root, from which infinit Boughs are produced.
10. It is also call'd a Stone, known to the principal Philosophers who have it; therefore from that Stone, viz. White and Red Earth, its Soul is extracted by Separation and Sublimation, that is, Sub∣tiliation.
11. Schol. Is then Sublimation, which is Subtiliation, absolutely necessary in this Work?
12. Mast. Know my Son, that our Sublimation is not common Sublimation, but Philosophick; for our Sublimation is no other than Subtiliation, after such a manner, that the Superfluities of our Stone in Sublimation are remov'd, separa∣ting the non-fixed parts, and converting them into Fume and Smoak from the Fix∣ed. But this must be done with Wis∣dom.
13. He then that rightly Sublimes Sub∣tilizes, and so his Work is ended.
14. Schol. But, Sir, I have often heard you say, that the Elements must be se∣parated per modum separationis, after the manner of Separation.
15. Mast. Know, my Son, that all this is done in this our Sublimation, for it perfectly separates the Elements, becoming
Page 55
then a certain white Stone of three Ele∣ments,
viz. of Earth, Water that is Mer∣cury, and of a Soul.
16. And know that Faex, that is Earth, is the Root and true Ferment, and is call'd the Nurse of all the Elements. Aer, that is the Soul, is penetrating. The Spi∣rit, that is Mercury, is portans. And so you may reckon our Sublimation, which is Subtiliation, and they are called Ele∣ments.
17. But that you may better under∣stand me, our Earth fixes the Spirit, that is its Ferment the Mercury; Air, that is its Soul, penetrates. It's Spirit, that is Mercury, cleanses and washes it from its Impurity. v. g.
18. When Water rains from Heaven upon Earth, then begins the matter to change Black, which from the decoction of its Sun (that is, its Fire) that Water (that is, its Spirit) is dryed up, and so it becomes white Earth. Thus it is in our Work.
19. But there are but very few, my Son, that understand that Subtilation; therefore they labour in vain who under∣stand it not.
20. Schol. Tell me, most Learned Sir, can this Work be done from beginning to
Page 56
the End, on one Furnace, and in one Glass?
21. Mast. As for that, my Son, its ac∣cording to the Quantity of matter you have at Work; if you have much mat∣ter, then it cannot be contained in one Vessel, but many. If you do a mean Quantity, one Vessel and one Furnace will suffice for our Sublimation, i.e. Sub∣tiliation, Coagulation, Fixation, Incera∣tion, Solution, and white and red Tin∣cture.
22. Schol. I am not a little cheer'd with what you have already said to me, having for a long time sought after it, but never made Tryal—But, good Sir, your kindness emboldens me to de∣sire the method of conjoyning the Ele∣ments again; for I must needs confess I neither understand aright Separation or Conjunction.
23. Mast. I will very willingly answer you, therefore mind what I say, and con∣ceal it.
24. After you have separated the Spirit and Soul from its Body (understand the Aerial Essences) then return the quanti∣tative Form to its first Principle, after the manner of Union, and immediately
Page 57
the Body will receive its Soul as Nature will receive Nature.
25. Then proceed to its Regimen, and imbibe its Water so long, till its Earth or Quintessence flow atop, and has drunk up its Water; then mayst thou command its Earth to encrease.
26. Schol. Thanks, good Sir, I desire further to know, whether presently af∣ter that Earth, which you call its Quin∣tessence, has flowed atop, it will tinge?
27. Mast. I'll satisfie your Desire, Son: That Confluction which is called the Quintessence is a simple Body, which contains not the Motions of the Ele∣ments, as other Elementary Bodies do. The reason is, because that Body of the Elements is called the Super-addition, as being extracted from them. If you would arrive to the perfection of the Elixir, so that it may be of such great Power as to transubstantiate every thing conjoyned to its self, you must by no means do so, unless by often repeating its Solution.—Such is the manner of our Solu∣tion.
28. After our Stone is by vertue of our Fire become most pure and white, and without any Dross, then convert it into a subtile Powder in one Stone, and dis∣solve
Page 58
with our most Bright and Coelestial Vinegar.
29. Then is it dissolved into a most clear, physical, and (as it were) Foun∣tain Water. Then after our Stone is thus dissolved, distil according to our way of Distillation, and coagulate in the Fire by a gentle Heat.
30. And lastly, after Coagulation, calcine as it ought, as I have often told you; and know that in the first Dissoluti∣on of the Stone, one part converts an hundred parts into pure Gold. And this is our Solution, the Secret of Secrets.
31. Schol. Loving Master, how great are the Works of God! And how gra∣cious is he to bestow such Gifts on his Children! For me, I cannot but give you eternal Thanks, who am by your Instruction brought to the end of the Work. I have no need now any more to be sad, for my Heart is replenish'd with all Joy. I must needs confess how very much they err, who go not this way to work; for some work on Salts, Aloms, Borax Hair, Urine, Sheeps Blood, on A∣qua fortis, on Spirits extracted from Gold, Arsneck, Magnesia, Aurapigment, Hony, Fats, &c. Nor can I but pity them, know∣ing that I my self once work'd on them.
Page 59
But now I consider what you have been pleased to say,
viz. That the Stone is ex∣tracted alone from the Mercury of the Philosophers, which Mercury is Physical not Vulgar, as that is which is dug out of the Earth. But our Mercury contains a Body, Soul and Spirit, as you, worthy Sir, have taught me at the beginning of this our Discourse. Let me intreat you then to satisfie me in one point more, and by your Benignity, I have every thing sufficient to proceed as I desire, that is, viz. Whether in Multiplication of the Stone, the Stone is not to be begun again from the very beginning, and to be so long and tedious a time about as at first, or how?
Mast. I will answer you to this two ways, Theologically and Physically. First, Theologically. In Genesis, Chap. 6. says GOD, Let us make man after our own Si∣militude and image. But he did not there∣fore create Man alone to increase and multiply. No [he did not, nor could he] But to that intent he created a Woman also, that retaining the Seed of Genera∣tion they might multiply, till the end of the World. In like manner it is also in our Magystery, for Sol retains its Sul∣phur (i. e. its Seeed) to generate Gold ac∣cording
Page 60
to its Nature, as Luna her Seed, (i. e. her Sulphur) to generate Silver.
33. Such is our and the Philosophers Sulphur, which is not found upon the Earth, unless in those Bodies from which it is extracted.
34. Our Mercury then is the Fermen∣tation of this Sulphur; for from its Seed is to be had the Fruit of Fer∣ments.
35. It's measured, and the Fruit there∣of is gathered, and so without ceasing for ever.
36. Schol. Pray, Sir, let me know more fully.
37. Mast. Very willingly, my Son, Thou shalt then multiply the Stone after its Multiplication, ℞ its Weight of the extracted Water, and well mix (de ser∣vo) well washed of its Regimen, and this without Confluction; and be careful in this Composition, lest it conflux then after Commixion, place wisely in Balneo, (i. e. in a Gentle Heat) then dissolve all together in the Milky Water, which Wa∣ter is Lac Virginis, and Acetum Philosopho∣rum; and let this be done for the space of one Month, and with Discretion; then you may permit it to elevate towards the Heavens, and become Volatile.
Page 61
38. Afterwards that you see it Beau∣tified by such an Elevation, command it to descend into the Earth, and then it will be a fluid and flowing Stone, (& hoc in gradu regiminis mensura) and then will your Stone be multiplied.
39. Then divide into two parts, Re∣serve one for present use, the other for augmentation; but first of all make the Stone pure and fixed by Assention, and the Stone fixed by descending into the Earth.
40. Then dissolve the Fixed in pure and clear distill'd Vinegar so long, until it convert Mercury, and all other imper∣fect Metals into Sol and Lune (much ex∣celling the common sort) so wilt thou have the Honour and Glory of this World, and all obscurity will fly from thee.
41. Therefore, my Son, I beg one thing from thee,
viz. That from thy whole Heart thou love GOD, who hath by me, unworthy of the least of his Mercies, bestowed the Knowledg of this Magistery on Thee.
POSTSCRIPT.
Reader,
I advertis'd in my Preface, That if this Enchi∣ridion be kindly accepted, &c. I would pub∣lish the Remainder, having already translated it in order thereto, whose Title [that you may imagin part of the excellent matter in it con∣tain'd] is, De Denario Medico, &c. teaching by only Ten Medicines to cure all internal Diseases,
&c. and a mortal Blow to Negromantick and Cabalistical MAGICK; laying open and proving its Insufficiency to effect, together with its Vanity and Sinfulness. In Annotations of that Famous and Learned German Chymical Phy∣sician Ber. Penotus, &c. upon the above-mentioned
DENARIƲM: A Tractate presented to him for his Approbation,
&c. which for its high Phy∣sical Excellency was by him [with the Appro∣bation of the most Learned Practitioners in Physick] publish'd many Years since in Latin, as 'twas deliver'd to him in Germany, both for the Health of the Bodies and Souls of that Nation, &c. Together with Arnoldus of the Secrets of Physick, and Force of the Imagination, &c. And Costaben Luca of Physical Ligatures, Inchantati∣ons, Suspensions, &c. with a little Tractate of Mercurial Waters for sundry uses. Prefix'd to which is a Preface concerning Mercury, a very pleasant, learned and profitable Manual, and which will not be above a Sheet, or a Sheet and an half bigger than this. Which Promise I [and my Bookseller I presume] will perform, if this but answers Expectation:
THE INDEX.
1. THE Translator's Preface to the intelligent Reader.
2. The Author's Preface Dedicatory to Dr. A. Libavus.
An Excellent and admirable Balsom of singular Vertues. Page. 1 Receipt. 1
An Artificial Balsom for all sorts of Wounds, Swell∣lings, Gun-shot not excepted. Page. 3 Receipt. 2
An experienced Balsom to heal all desperate Wounds in 24 Hours time. Page. 4 Receipt. 3
To cure the Frensie and Delirium. Page. 5 Receipt. 4
For Foolishness, by want of Sleep. Page. 6 Receipt. 5
For Convulsion Fits. ibid. Receipt. 6
For the Cramp, or Contraction of the Sinews. ibid. Receipt. 7
An excellent Remedy for itching Pimples, Blemishes and Wrinkles in the Face. Page. 7 Receipt. 8
A most approved Remedy for inflamed Eyes, both Running and Dry. As also for Eyes that are Blood-shot, and for itching of the Eye-lids. A singular Remedy. Page. 8 Receipt. 9
Another most noble Medicine for the same. Page. 9 Receipt. 10
To heal a Wound in a small space. ibid. Receipt. 11
A Secret to cure the Dropsie. ibid. Receipt. 12
A long experienced Plaster for old and stinking Ʋlcers and Fistulo's, separating the corrupt from the incorrupt. Page. 10 Receipt. 13
Another Emplaster for all bitter Maladies and Tu∣mors. Page. 11 Receipt. 14
An admirable Preparation of Camphir to cure cankered and corrosive Ʋlcers, containing many other rare Properties. ibid. Receipt. 15
To cure the Canker. Page. 12 Receipt. 16
For a Dyssentery and desperate Looseness. Page. 13 Receipt. 17
One only excellent Remedy for the Plague. ibid. Receipt. 18
For all Imposthumes, Plurisies, or any such like Di∣stempers, Page. 16 Receipt. 19
For the Shingles [& Formicas] a most experienced Remedy. ibid. Receipt. 20
Aqua Mirabilis for curing and expelling the Stone, and Gravel in the Reins. Page. 17 Receipt. 21
For an inveterate Megrim. ibid. Receipt. 22
For Ʋlcers in the Lights. Page. 18 Receipt. 23
For Suffocations of the Womb. ibid. Receipt. 24
Catholicum Catharticum, [a great Secret.] Page. 19 Receipt. 25
For the Epilepsie. ibid. Receipt. 26
PART II.
THE Author's Epistle to Dr. Tanchio, &c. An Apologetick Introduction of Bernardi Penoti à Portu S. Mariae Aq. in which is evinced both by Reason and Authority, the Error and Opinion of Dr. Nicholai Guiberti Lotharingi concerning Alchimy, &c. From p. 1. to p. 25
The Practica Mirabilis for the accomplishing and obtaining from the beginning to the end the White and Red Elixir, which whosoever understands, need not read any other Book. From p. 26. to p. 39
Chap. I. Of the First Preparation. p. 31
Chap. II. Of the Second Preparation. p. 36
Chap. III. Of the White King. p. 38
Several Chymical Axioms. From p. 39. to p. 50
Of Fermentation. ibid.
The Dialogue of Arislaus, a very ancient Philosopher, concerning the Philosophers Stone [a Work never before published.] p. 52
The Postcript. p. 62
The End of the Index.
An Alphabetical Table of the Disea∣ses, &c. curable by the Remedies in this Book.
A.
AGue to cure, p. 2. ℞ 1
Animal Spirits to comfort, p. 2. ℞ 1
Anthonies (St.) Fire to cure, p. 16. ℞ 20
B.
Balsom of many wonderful Properties, p. 1, 2, 3. ℞ 1
Bones to comfort, p. 3. ℞ 1
Blemishes in the Face to take away, p. 7. ℞ 8
Burning Ʋlcers to cleanse and heal, p. 8. ℞ 8
Boils to drie up, p. 8. ℞ 8
Blood-shot Eyes to cure, p. 11. ℞ 14
Belly an excellent Purger of, p. 18. ℞ 22
Brain to extract obnoxious humours from, p. idem.
C.
Convulsion Fits to cure, p. 6. ℞ 6
Cramp to cure, p. 6. ℞ 7
Contraction of the Sinews, ibid.
Cankred and Corrosive Ʋlcers to cure, p. 11. ℞ 15
Canker, p. 13. ℞ 16
Cough to take away the causes of, p. 18. ℞ 23
Catholicum Catharticum, so much esteem∣ed for purging of Bodies with, p. 19. ℞ 25
D.
Dyssentery to cure, p. 13. ℞ 17
Desperate Loosenesses to stop, p. 13. ℞ 17
Dead Bodies to preserve, p. 2. ℞ 1
Decayed Strength to help, p. 2. ℞ 1
Dilirium to cure, p. 5. ℞ 4
Dim Eyes to help, p. 9. ℞ 10
Dropsie to cure, p. 9. ℞ 12
E.
Eyes enflamed to cure, p. 8, 9, ℞ 9, 10
Eyes running and dry, ibid.
Eyes Bloodshot, ibid.
Eyelids itching to cure, ibid.
Eyes having Skins growing over them to cure, p. 9. ℞ 10
Epylipsie, p. 19. ℞ 26
F.
Fevers Hectick to cure, p. 3. ℞ 1
Frensie to cure, p. 5. ℞ 4
Foolishness by want of Sleep, p. 6. ℞ 5
Fits to cure, p. 6. ℞ 6
Face Wrinkles, Blemishes or Pimples in, p. 7. ℞ 8
Face to make of an incomparable White and Red Colour, ibid.
Fistuloes to cure, p. 10. ℞ 13
G.
Gun-shot to cure, p. 3. ℞ 2
Gravel in the Reins. p. 17. ℞ 21
H.
Heart to comfort, p. 2. ℞ 1
Hectick Fevers to cure, p. 3. ℞ 1
Heart trembling, p. 3. ℞ 1
Heart Palpitation, p. 5. ℞ 4
I.
Itching Pimples to cure, p. 7. ℞ 8
Inflamed Eyes to heal, p. 8, 9. ℞ 9, 10
Imposthumes, p. 16. ℞ 19
Inveterate Megrim, p. 17. ℞ 22
L.
Long Life to procure, p. 3. ℞ 1
Looseness to cure, p. 3. ℞ 1
Lungs, Ʋlcers thereof to heal, p. 10. ℞ 12
Looseness desperate to prevent, p. 13. ℞ 17
M.
Many Diseases a Receit for, p. 1. ℞ 1
Melancholy to expel, p. 3. ℞ 1
Maladies of all sorts to cure, p. 11. ℞ 14
Mederiff an excellent Purger of, p. 18. ℞ 22
P.
Poisoned Lungs to cure, p. 10. ℞ 12
Plague one only excellent Remedy for, p. 13. ℞ 18
Pimples itching, p. 7. ℞ 8
Plurisie to cure, p. 16. ℞ 19
Palsey to cure, p. 31. ℞ 1
Palpitation of the Heart, p. 5. ℞ 4
Provoke Rest, p. 6. ℞ 5.
Q.
Quartan Ague to cure, p. 2. ℞ 1
R.
Reins to comfort, p. 3. ℞ 1
Rest to provoke, p. 6. ℞ 5
Running Sores to dry up, p. 8. ℞ 8
Running and dry Eyes to cure, p. 8, 9. ℞ 9, 10
S.
Swoundings to help, p. 2. ℞ 1
Speechless, to recover Speech, p. 2. ℞ 1
Suffocation of the Womb, p. 2. ℞ 1. & p. 18. ℞ 24.
Spiritual Substance to comfort, p. 3. ℞ 1
Swellings to allay, p. 3. ℞ 2
Sinews contraction thereof to prevent, p. 6. ℞ 7
Sores running to dry up, p. 8. ℞ 8
Stinking Ʋlcers to cure, p. 10. ℞ 13
Shingles to cure, p. 16. ℞ 20
Saint Anthonies Fire, ibid.
Stone to expel, p. 17. ℞ 21
T.
Trouble of Mind to expel, p. 3. ℞ 1
Trembling of the Heart to cure, p. 3. ℞ 1
U.
Ʋlcers burning to cleanse and heal, p. 8. ℞ 8
Ʋlcers of the Lungs to cure, p. 10. ℞ 12
Ʋlcers old and stinking, p. 10. ℞ 13
Ʋlcer, cankred and corrosive to cure, p. 11. ℞ 15
Ʋlcers in the Lights, p. 18. ℞ 23
W.
Weak Bodies to strengthen, p. 2. ℞ 1
Womb Suffoeations of, p. 2. ℞ 1. & p. 18. ℞ 24
Wounds of all sorts to cure, p. 3. ℞ 2
Wounds desperate of all sorts to heal, in 24 hours time, p. 4. ℞ 3
Wrinkles in the Face, p. 7. ℞ 8
Wounds to heal in a small space, p. 9. ℞ 11
Wounds to cure, p. 13. ℞ 16
ERRATA.
PAge 1. ℞ 1. r. Aloes Hepat. p. 4. l. 3. r. clear The∣rebinthin lbj. p. 9. l. 4. r. Foeniculi, Eufrasia Celen∣dine. p. 11. l. 11. r. Gum Elemus. p. 15. l. 4. after
ab∣staining r. from Victuals and Drink. p. 16. ℞ 19. for
Beam-somer r. Bean-flower. If any other literal Faults (though really I think there is none of much moment) are escaped the sight, by reason of Hast on both sides, the Reader is desired either to correct 'em with his Pen, or cast a favourable Construction thereon.
THE END.