ROGERII BACHONIS RADIX MUNDI
Translated out of Latin into English, and Claused, By WILLIAM SALMON.
CHAP. XXXVII. Of the Original of Metals, and Principles of the Mineral Work.
I. THE Bodies of all Natural Things be∣ing as well perfect as im∣perfect from the Original of time, and compounded of a quaternity of Elements or Natures, viz. Fire, Air, Earth, Water, are conjoyn∣ed by God Almighty in a perfect Unity.
II. In these four Elements is hid the Secret of Philoso∣phers: The Earth and Wa∣ter give Corporeity and Vi∣sibility: The Fire and Air, the Spirit and Invisible Power, which cannot be seen or touched but in the other two.
III. When these four E∣lements are conjoyned, and made to exist in one, they become another thing; whence it is evident, that all things in nature are com∣posed of the said Ele∣ments, being altered and changed.
IV. So saith Rhasis, Sim∣ple Generation, and Natural Transformation is the Operati∣on of the Elements.
V. But it is necessary, that the Elements be of one kind, and not divers, to vit, Simple: For otherwise neither Action nor Passion could happen between them: So saith Aristotle, There is no true Generation, but of things agreeing in Na∣ture. So that things be not made but according to their Natures.
VI. The Eldar or Oak Trees will not bring forth Pears; nor can you gather Grapes of Thorns, or Figs of Thistles, things bring not forth, but only their like, or what agrees with them in Nature, each Tree its own Fruit.
VII. Our Secret there∣fore is to be drawn only out of those things in which it is. You cannot extract it out of Stones or Salt, or other Heterogene Bodies: Neither Salt nor Alum en∣ters into our mystery: But as Theophrastus saith, The Philosophers disguise with Salts and Alums, the Places of the Elements.
VIII. If you prudently desire to make our Elixir, you must extract it from a Mineral Root: For as Geber saith, You must obtain the perfection of the Matter from the Seeds thereof.
IX. Sulphur and Mercury are the Mineral Roots, and Natural Principles, upon which Nature her self acts and works in the Mines and Caverns of the Earth, which are Viscous Water, and Subtil Spirit running through the Pores, Veins, and Bow∣els of the Mountains.
X. Of them is produced a Vapour or Cloud, which is the substance and body of Metals united, ascending, and reverberating upon its own proper Earth, (as Ge∣ber sheweth) even till by a temperate digestion through the space of a Thousand Years, the matter is fixed, and converted into a Mine∣ral Stone, of which metals are made.
XI. In the same manner of Sol which is our Sulphur, being reduced into Mercu∣ry by Mercury, which is the Viscous Water made thick, and mixt with its proper Earth, by a tempe∣rate decoction and digesti∣on, ariseth the Vapour or Cloud, agreeing in nature and substance with that in the Bowels of the Earth.
XII. This afterwards is turned into most subtil wa∣ter, which is called the Soul, Spirit, and Tincture, as we shall hereafter shew.
XIII. When this Water is returned into the Earth, (out of which it was drawn) and every way spreads through or is mixed with it, as its proper Womb, it be∣comes fixed. Thus the Wise man does that by Art in a short time, which Nature cannot perform in less than the Revolution of a Thou∣sand Years.
XIV. Yet notwithstand∣ing, it is not We that make the metal, but Nature her self that does it. Nor do or can we change one thing into another; but it is Na∣ture that changes them: We are no more than meer Servants in the work.
XV. Therefore Medus in Turba Philosophorum, saith, Our Stone naturally contains in it the whole Tincture. It is perfectly made in the Mountains and Body of the Earth; yet of it self (with∣out art) it has no life or power whereby to move the Elements.
XVI. Chuse then the na∣tural Minerals, to which, by the advice of Aristotle, add Art: For Nature gene∣rates Metaline Bodies of the Vapours, Clouds, or Fumes of Sulphur and Mercury, to which all the Philosophers agree. Know therefore the Principles upon which Art works, to wit, the Princi∣ples or beginnings of Me∣tals: For he that knows not these things shall never at∣tain to the perfection of the Work.
XVII. Geber saith, He who has not in himself the knowledge, of the Natural Principles, is far from attain∣ing the perfection of the Art: being Ignorant of the Mi∣neral Root upon which he should work.
XVIII. Geber also farther saith, That our Art is only to be understood and Learned through the true wisdom and knowledge of Natural things: that is, with a wis∣dom searching into the Roots and Natural princi∣ples of the matter.
XIX. Yet saith he, my Son, I shew thee a Secret, though thou knowest the Principles, yet therein thou canst not follow Nature in all things. Herein some have erred, in Essaying to follow Nature in all her pro∣perties and differences.
CHAP. XXXVIII. Of Mercury, the Second Principle of the Work.
I. THe second Principle of our Stone is cal∣led Mercury, which some Philosophers call (as it is simple of it self) a Stone. One of them said, This is a Stone, and no Stone, and that without which Nature never performs any thing; which enters into, or is swal∣lowed up of other Bodies, and also swallows them up.
II. This is simply Argent Vive, which contains the Es∣sential Power, which Expli∣cates the Tincture of our Elixir or Philosophers Stone.
III. Therefore saith Rha∣sis, such a thing may be made of it which exceedeth the highest perfection of Nature. For it is the Root of Metals, Har∣monises with them, and is the Medium that expli∣cates and conjoyns the Tinctures.
IV. For it swallows up that which is of its own Nature and production; but rejects what isForreign and Heterogene: being of an Uniform substance in all its parts.
V. Wherefore our Stone is called Natural, or Mine∣ral, Vegetable, and Animal, for it is Generated in the Mines, and is the Mother or Womb of all Metals, and by projection converts into Metals: it Springs or Grows like a Vegetable: and a∣bounds with Life like an Animal, by peircing with its Tincture, like Spirit and Life, every where, and through all particles.
VI. Morien saith, This Stone is no Stone that can Ge∣nerate a living Creature. Ano∣ther faith, It is cast out upon the Dunghil as a vile thing, and is hidden from the Eyes or understandings of Ignorant Men.
VII. Also in Libro Speculi Alchymiae, it is said, Our Stone is a thing rejected, but found in Dunghils (i. e. in putrefaction, or the Mat∣ter being putrefied) con∣taining in it self the four Elements, over which it Triumphs, and is certainly to be perfected by humane industry.
VIII. Some make Mercu∣ry of Lead, Thus: R Lead, melt it six or Seven times, and quench it in Salt Armoniac dissolved, of which take〈◊◊〉: Sal Vitrioli, 〈◊〉 j. Borax 〈◊〉ss: mix, and Digest Forty days in Igne Philosophorum: So have you Mercury, not at all differing from the Natural. But that is not fit for our work, as the Mineral is. If you have any understand∣ing, this Caution may suf∣ficiently instruct you.
CHAP. XXXIX. Of the Purification of the Metals and Mer∣cury for our Work.
I. THis is a great and certain truth, that the Clean ought to be sepa∣rated from the Unclean, for nothing can give that which it has not: For the pure substance is of one sim∣ple Essence, void of all He∣terogeneity: But that which is impure and unclean, con∣sists of Heterogene parts, is not simple, but compound∣ed (to wit of pure and im∣pure) and apt to putrifie and corrupt.
II. Therefore let nothing enter into your Compositi∣on, which is Alien or Fo∣reign to the matter, (as all Impurity is;) for nothing goes to the Composition of our Stone, that proceedeth not from it, neither in part nor in whole.
III. If any strange or fo∣reign thing be mixed with it, it is immediately corrup∣ted, and by that Corrupti∣on your Work becomes fru∣strate.
IV. The Citrine Bodies (as Sol, &c.) you must purge by Calcination or Cementation; and it is then purged or purified if it be fine and florid.
V. The metal being well cleansed, beat it into thin Plates or Leaves (as is Leaf Gold,) and reserve them for use.
VI. The White Liquor (as Mercury) contains two Superfluities, which must necessarily be removed from it, viz. Its foetid Earthiness, which hinders its Fusion: and its Humidity, which causes its flying.
VII. The Earthiness is thus removed. Put it into a Marble or Wooden mortar, with its equal weight of pure fine and dry Salt, and a little Vinegar! Grind all with the Pestle, till nothing of the mat∣ter appears, but the whole Salt becomes very black. Wash this whole matter with pure Wa∣ter, till the Salt is dissolved; this filtby water decant, and put to the Mercury again as much more Salt and Vinegar, grinding it as before, and washing it with fair water, which work so often repeat, till the water comes clear from it, and that the Mercury re∣mains pure bright and clear like a Venice Looking Glass, and of a Coelestial Colour. Then strain it through a Linen Cloth three or four times dou∣bled, two or three times (into a clean Glass Vessel) till it be dry.
VIII. The proportion of the parts is as 24 to 1. There are 24 Hours in a Natural Day, to which add one, and it is 25. [to wit, the Rising of the Sun.] To un∣derstand this, is Wisdom, as Geber saith. Indeavour through the whole Work to over-power the Mercury in Commixtion.
IX. Rhasis saith, Those Bodies come nearest to per∣fection, which contain most Argent Vive: He farther saith, That the Philosophers hid nothing but Weight and Measure, to wit, the Pro∣portions of the Ingredients, which is clear, for that none of them all agree one with another therein: which causeth great error.
X. Though the matters be well prepared and well mixed, without the Pro∣portions or Quantities of the things be just, and ac∣cording to the reason of the Work, you will miss of the truth, or the end, and lose all your Labour; you will not indeed bring any thing to perfection.
XI. And this is evident in the Examination: When there is a Transmutation of the Body, or that the Body is changed, then let it be put into the Cineritium or Test, and then it will be consumed, or otherwise re∣main; according as the proportions are more or less than just; or just as they 〈◊〉 to be.
XII. If they be right and just, according to the Rea∣son of that, your Body will be incorruptible and remain firm, without any loss, through all Essays and Try∣als: you can do nothing in this work without the true knowledge of this thing, whose Foundation is Natu∣ral matter, purity of sub∣stance, and right Reason or proportion.
CHAP. XL. Of the Conjunction of the Principles, in order to this great Work.
I. EUclid the Philosopher, and a man of great understanding, advises to work in nothing but in Sol and Mercury; which joyned together make the wonder∣ful and admirable Philoso∣phers Stone, as Rhasis saith: White and Red, both pro∣ceed from one Root; no other Bodies coming be∣tween them.
II. But yet the Gold, wanting Mercury, is hindred from working according to his power. Therefore know that no Stone, nor Pearl, or other Forreign thing, but this our Stone, belongs to this work.
III. You must therefore Labour about the Dissoluti∣on of the Citrine Body, to reduce it into its first matter: for as Rhasis saith, We dis∣solve Gold, that it may be re∣duced into its first Nature or matter that is into Mercury.
IV. For being broken and made One, they have in themselves the whole Tincture both of the Agent and Patient. Wherefore saith Rhasis, make a Marri∣age (that is a Conjunction) between the RED Man, and his WHITE Wife, and you shall have the whole Secret.
V. The same saith Mer∣lin: If you Merry the White Woman to the Red Man, they will be Conjoyned and Imbrace one another, and become im∣pregnated. By themselves they are Dissolved, and by them∣selves they bring forth what they have conceived, where∣by, the two are made but one Body.
VI. And truly our Dis∣solution, is only the redu∣cing the hard Body into a liquid form, and into the Nature of Argent Vive, that the Saltness of the Sulphur may be diminished.
VII. Without our Brass then be Broken, Ground, and Gently and Prudently managed, till it will be re∣duced from its hard and Dense Body, into a thin and subtil Spirit, you la∣bour in Vain.
VIII. And therefore in the Speculum Alchymiae it is said, The first work is the re∣ducing the Body into Water, that is, into Mercury. And this the Philosophers called Dissolution, which is the Foundation of the whole Art.
IX. This Dissolution makes the Body of an Evident Liquidity, and ab∣solute Subtilty: and this is done by a gentle Grinding, and a soft and continued Assation or Digestion.
X. Wherefore saith Rha∣sis, the work of making our Stone is, that the matter be put into its proper Vessel, and continually Decocted and Digested, until such time as it wholly Ascends, or Sublimes to the top there∣of.
XI. This is declared in Speculum Philosophorum. The Philosophers Stone is converted from a vile thing, into a pre∣tious Substance: for the Se∣men Solare, is cast into the Matrix of Mercury, by Co∣pulation or Conjunction, where∣by in process of time they be made one.
XII. Also, that when it is Compounded with the like, and Mercurizated, then it shall be the Spring∣ing Bud. For the Soul, the Spirit and the Tincture may then be drawn out of them by the help of a gentle Fire.
XIII. Therefore saith Aristotle, the true matters or principles are not possi∣ble to be transformed or changed (by the most Learned in Alchymie) ex∣cept they be reduced into their first matter.
XIV. And Geber saith, all ought to be made of Mercury only: for when Sol is reduced to its first Original or Matter, by Mercury, then Nature em∣braceth Nature.
XV. And then it will be easie to draw out the Subtil and Spiritual Substance thereof: of which Alkindus saith, take the things from their Mines, and Exact or Subtilize them, and reduce them to their Roots, or first matter, which is Lumen Luminum.
XVI. And therefore, ex∣cept you cast out the Red∣ness with the Whiteness, you will never come to the ex∣alted glory of the Redness. For Rhasis saith, He that knows how to convert Sol into Luna, knows how to convert Luna into Sol.
XVII. Therefore saith Pandophilus in Turba Philoso∣phorum, he that prudently draws the Virtue or Power from Sol, and his Shadow, shall obtain a great Secret.
XVIII. Again it is said, without Sol, and his Sha∣dow, no Tinging Virtue or Power is generated.
XIX. And whosoever it is that shall endeavour to make a Tinging or Colour∣ing Tincture, without these things, and by any other means, he Errs, and goes astray from Truth, to his own hurt, loss and detri∣ment.
CHAP. XLI. Of the Vessel, Lute, Closing, and Times of the Philosophick Work.
I. THe Vessel for our Stone is but one, in which the, whole Magistery or Elixir is performed and perfected; this is a Cucur∣bit, whose Bottom is round like an Egg, or an Urinal, smooth within, that it may Ascend and Descend the more easily, covered with a Limbeck round and smooth every where, and not very high, and whose Bottom is round also like an Egg.
II. Its largeness ought to be such; that the Me∣dicine or matter may not fill above a fourth part of it, made of strong double Glass, clear and transparent, that you may see through it, all the Colours appertaining to, and appearing in the work; in which the Spirit moving continually, cannot pass or flie away.
III. Let it also be so clo∣sed, that as nothing can go out of it, so nothing can enter into it; as Lucas saith, Lute the Vessel strongly with Lutum Sapientiae, that no∣thing may get in or go out of it.
IV. For if the Flowers, or matter subliming, should breath out, or any strange Air or matter enter in, your work will be spoiled and lost.
V. And though the Phi∣losophers oftentimes say, that the matter is to be put into the Vessel, and closed up fast, yet it is sufficient for the Operator, once to put the said matter in, once to close it up, and so to keep it even to the very perfecti∣on and finishing of the work. If these things be often re∣peated, the work will be spoiled.
VI. Therefore saith Rha∣sis, keep your Vessel continually close, encompassed with Dew, [which demonstrates what kind of Heat you are to use,] and so well Luted that none of the Flowers, or that which sublimes, may get out, or vanish in Vapor or Fume.
VII. And in Speculum Alehymiae it is said, Let the Philosophers Stone remain shut within the Vessel strongly, un∣til such time, that it has drunk up the Humidity, and let it be nourished with a con∣tinual Heat till it becomes White.
VIII. Also another Phi∣losopher in his Breveloquium saith, as there are three things in a natural Egg, viz. the Shell, the White, and the Yolk, so likewise there are three things corresponding to the Philosophers Stone, the Glass Vessel, the White Liquor, and the Citrine Body.
IX. And as of the Yolk and White, with a little Heat, a Bird is made, (the Shell being whole, until the coming forth or Hatching of the Chicken:) so is it in the work of the Philoso∣phers Stone. Of the Citrine Body, and White Liquor, with a temperate or gen∣tle Heat is made the Avis Hermetis, or Philosophers Bird.
X. The Vessel being well and perfectly closed, and never so much as once opened till the perfection or end of the work: so that you see the Vessel is to be kept close, that the Spirit may not get out and evanish.
XI. Therefore saith Rha∣sis, Keep thy Vessel and its jun∣ctures close and firm, for the Conservation of the Spirit. And another saith, close thy Vessel well, and as you are not to cease from the work, [or let it cool,] so neither are you to make too much haste, [neither by too great a heat, nor too soon open∣ing of it.]
XII. You must take spe∣cial care that the Humidity [which is the Spirit] gets not out of the Vessel; for then you will have nothing but a Dead Body remain∣ing, and the work will come to nothing.
XIII. Socrates saith, Grind it with most sharp Vinegar, till it grows thick, and be careful that the Vinegar be not turned into fume, and perish.
CHAP. XLII. Of the Philosophers Fire, the kinds and Government thereof.
I. THE Philosophers have described in their Books a two fold Fire, a moist and a dry.
II. The moist Fire they called the warm Horse Belly; in the which, so long as the Humidity remains, the Heat is retained; but the Hu∣midity being Consumed, the Heat vanishes and ceases, which Heat being small, seldom lasts above five or six days: but it may be Conserved and renew∣ed, by casting upon it ma∣ny times Urine mixt with Salt.
III. Of this Fire speaks Philares the Philosopher: The property of the fire of the Horse Belly, is, not to destroy with its dryness the Oyl, but augments it with its humidi∣ty; whereas other fire would be apt to consume it.
IV. Senior the Philoso∣pher saith, Dig a Sepulchre and bury the WOMAN with her MAN, or Husband in Horse-dung [or Balneo of the same heat] until such time as they be intimately conjoyned or united.
V. Altudonus the Philo∣pher saith likewise, you must hide your Medicine in Horse∣dung, which is the fire of the Philosophers, for this Dung is hot, moist, and dark, having a humidity in it self, and an excellent light, [or Whiteness.
VI. There is no other fi∣re comparable to it in the World, excepting only the natural heat of a Man, or Womans Body.]
VII. This is a Secret. The Vapour of the Sea not burned, the Blood of Man, and the Blood of the Grape is our Red Fire.
VIII. The Dry Fire, is the Fire of the Bodies them∣selves; and the Inflammabi∣lity of every thing able to be burned: Now the go∣vernment of these Fires is thus:
IX. The Medicine of the White ought to be put into the moist fire, until the Complement of the White∣ness shall appear in the Ves∣sel. For a gentle fire is the conservation of the Humi∣dity.
X. Therefore saith Pan∣dolphus, You are to understand that the Body is to be dissolved with the Spirit; with which they are mixed by an easie and gentle decoction, so that the Body may be spiritualized by it.
XI. Ascanius also saith, A gentle fire gives health, but too much or great a heat will not conserve or unite the Elements, but on the contrary divide them, waste the hu∣midity, and destroy the whole work.
XII. Therefore saith Rha∣sis, Be very diligent and care∣ful in the sublimation and li∣quefaction of the matter, that you increase not your fire too much, whereby the water may ascend to the highest part of the Vessel: For then wanting a place of Refrigeration, it will stick fast there, where∣by the Sulphur of the Ele∣ments will not be perfect∣ed.
XIII. For indeed in this work, it is necessary that they be many times eleva∣ted, or sublimed, and de∣pressed again.
XIV. And the gentle or temperate Fire is that only which compleats the mix∣ture, makes thick, and per∣fects the work.
XV. Therefore saith Botulphus, That gentle fire, which is the White fire of the Philosophers, is the greatest and most principal matter of the Operation of the Ele∣ments.
XVI. Rhasis also saith, Burn our Brass with a Gentle Fire, such as is that of a Hen for the hatching of Eggs, until the Body be broken, and the Tincture extracted.
XVII. For with an easie decoction, the water is con∣gealed, and the humidity which corrupteth, drawn out; and in drying, the burning is avoided.
XVIII. The happy pro∣secution of the whole work, consists in the exact temperament of the fire: Therefore beware of too much heat, lest you come to solution before the time, [viz. before the matter is ripe:] For that will bring you to despair of attaining the end of your hopes.
XIX. Wherefore saith he, Beware of too much fire, for if it be kindled before the time, the matter will be Red, before it comes to ripeness and perfection, [whereby it be∣comes like an Abort, or the unripe Fruit of the Womb; whereas it ought to be first White, then Red, like as the Fruits of a Tree, a Cherry is first White, then Red, when it comes to its perfection.]
XX. And that he might indigitate a certain time, (as it were) of Decoction, he saith, That the dissolution of the Body, and Coagulation or Congeiation of the Spirit, ought to be done, by an easie decoction in a gentle fire, and a moist Putrefaction, for the space of one hundred and forty Days.
XXI. To which Orsolen assents saying, In the begin∣ning of the mixture, you ought to mix the Elements (being sincere and made pure, clean, and rectified with a gentle fire) by a slow and natural digestion, and to beware of too much fire, till you know they are conjoyned.
XXII. Bonellus also saith, That by a Temperate and Gen∣tle heat continued, you must make the pure and perfect Body.
CHAP. XLIII. Of the AEnignia's of Philosophers, their De∣ceptions, and Precautions concerning the same.
I. YOu ought to put on Courage, Resoluti∣on and Constancy, in at∣tempting this great work, lest you Err, and be de∣ceived, sometimes following or doing one thing, and then another.
II. For the knowledge of this Art consisteth not in the multiplicity, or great number of things, but in Unity; Our Stone is but One, the matter is One, and the Vessel is One: The Government is One, and the disposition is One. The whole Art and Work thereof is One, and begins in One manner, and in One manner it is finished.
III. Notwithstanding the Philosophers have subtily delivered themselves, and clouded their instructions with AEigmatical and Ty∣pical Phrases and Words, to the end that their Art might not only be hidden and so continued, but also be had in the greater Ve∣neration.
IV. Thus they advise to Decoct, to Commix, and to Conjoyn; to Sublime, to Bake, to Grind, and to Congeal; to make Equal, to Puttefie, to make White, and to make Red; of all which things, the order. management and way of working is all one, which is only to Decoct.
V. And therefore to Grind is to Decoct, of which you are not to be weary, saith Rhasis: Digest continually, but not in haste [that is, not with too great a Fire;] cease not, or make no intermission in your work, follow not the Arti∣fice of Sophisters, but pur∣sue your Operation, to the Complement and perfecti∣on thereof.
VI. Also in the Rosary it is advised, to be cautious and watchful, lest your work prove dead or imperfect, and to continue it with a long Decoction. Close up well thy Vessel, and pursue to the end.
VII. For there is no Ge∣neration of things, but by Putrefaction, by keeping out the Air, and a continu∣al internal motion, with an equal and gentle Heat.
VIII. Remember when you are in your work, all the Signs and Appearances which arise in every De∣coction, for they are neces∣sary to be known and un∣derstood in order to the perfecting the matter.
IX. You must be sure to be incessant and continual in your Operation, with a gentle Fire, to the appear∣ing of the perfect White∣ness, which cannot be if you open the Vessel, and let out the Spirit.
X. From whence it is E∣vident, that if you man∣nage your matter ill, or your Fire be too great, it ought to be extinguished: Therefore saith Rhasis, pur∣sue your business incessantly, beware of instability of mind, and too great expectations, by a too hasty and precipitate pur∣suit, lest you lose your End.
XI. But as another Phi∣losopher saith, Digest, and Digest again, and be not wea∣ry: The most exquisite and industrious Artist, can ne∣ver attain to perfection by too much haste, but only by a long and continual Decoction and Digestion, (for so Nature works, and Art must in some measure imitate Nature.)
CHAP. XLIV. Of the Various Signs Appearing in every Operation.
I. THis then is the thing, that the Vessel with the Medicine be put into a moist Fire; to wit, that the middle or one half of the Vessel be in a moist Fire (or Balneo, of equal Heat with Horse-Dung,) and the other half out of the Fire, that you may daily look in∣to it.
II. And in about the space of Forty Days, the superficies or upper part of the Medicine will appear black as melted Pitch: and this is the Sign, that the Citrine Body is truly con∣verted into Mercury.
III. Therefore saith Bo∣nellus, when you see the black∣ness of the Water to appear, be assured that the (Citrine) Body is made Liquid: The same thing saith Rhasis; the Disposition or Operation of our Stone is One, which is, that it be put into its Vessel and care∣fully Decocted and Digested, till such time as the whole Body ibe Dissolved and As∣cended.
IV. And in another place he saith, continue it upon a temperate or gentle Balneo, so long till it be perfectly Dissolved into Water, and made impalpable, and that the whole Tincture be ex∣tracted into the blackness, which is the Sign of its dis∣solution.
V. Lucas also assureth us, that when we see the black∣ness of the water in all things to appear, that then the Body is dissolved, or made Liquid.
VI. This blackness the Philosophers called the first Conjunction; for then the Male and Female are joyn∣ed together; and it is the Sign of perfect mixtion.
VII. Yet notwithstand∣ing, the whole Tincture is not drawn out together; but it goes out every day, by little and little, until by a great length of time, it is perfectly extracted, and made compleat.
VIII. And that part of the Body which is dissolv∣ed, ever Ascends or Rises to the Top, above all the other undissolved Matter which remains yet at Bot∣tom.
IX. Therefore saith, A∣vicen, That which is spiritual in the Vessel Ascends up to the Top of the Matter, and that which is yet gross and thick, remains in the Bottom of the Vessel.
X. This blackness is cal∣led among the Philosophers by many Names, to wit, The Fires, the Soul, a Cloud, the Revens-Head, a Coal, Our Oyl, Aqua vitae, the Tincture of Redness, the shadow of the Sun, Black Brass, Water of Sulphur; and by many o∣ther Names.
XI. And this Blackness is that which conjoyneth the Body with the Spirit.
XII. Then saith Rhasis, The Government of the Fire be∣ing observed for the space of Forty Days, both (to wit the White Liquor, and the Citrine Body) are made a Permanent or fixt Water, covered over with blackness; which black∣ness (if rightly ordered) com∣eth to its perfection in Forty Days space.
XIII. Of which another Philosopher saith; so long as the obscure blackness ap∣peareth the WOMAN hath the Dominion: and this is the first Conception or strength of our Stone: For if it be not first Black, it shall never be either White or Red.
XIV. Avicen saith, That Heat causeth blackness first, in a moist Body; then the humi∣dity being consumed, it putteth off or loseth its blackness; and as the Heat encreaseth (or is continued) so it grows white.
XV. Lastly, by a more inward Heat, it is Calcin'd into Ashes, as the Philoso∣phers teach.
XVI. In the first De∣coction (which is called Putrefaction) Our Stone is made all Black, to wit, a Black Earth, by the drawing out of its Humidity; and in that Blackness, the White∣ness is hidden.
XVII. And when the Humidity is reverted upon the Blackness again, and by a continued soft and gentle Digestion is made fixed with its Earth, then it becomes White.
XVIII. In this Whiteness, the Redness is hidden; and when it is Decocted and Digested by augmentation (and continuance) of the Fire, that Earth is changed into Redness, as we shall hereafter teach.
CHAP. XLV. Of the Eduction of the Whiteness out of the Blackness or Black Matter.
I. Now let us revolve to the Black matter in its Vessel, [not so much as once opened, but] con∣tinually closed: Let this Vessel I say, stand conti∣nually in the moist fire, till such time as the White Co∣lour appears, like to a white moist Salt.
II. The Colour is cal∣led by the Philosophers Arsenick, and Sal Armoni∣ack; and some others call it, The thing without which no profit is to be had in the Work.
III. But inward white∣ness appearing in the Work, then is there a perfect Con∣junction, and Copulation, of the Bodies in this Stone, which is indissoluble: And then is fulfilled that saying of Hermes, The thing which is above, is as that which is beneath; and that which is beneath, is as that which is above, to perform the My∣stery of this matter.
IV. Phares saith, Seeing the Whiteness appearing above in the Vessel, you may be cer∣tain, that in that Whiteness, the Redness lies hid; but be∣fore it becomes White, you will find many Colours to appear.
V. Therefore saith Dio∣medes, Decoct the Male and the [Female or] Vapour toge∣ther, until such time as they shall become one dry Body; for except they be dry, the divers or various Colours will not ap∣pear.
VI. For it will ever be black, whilst that humidity or moisture has the domi∣nion; but if that be once wasted, then it emits divers Colours, after many and several ways.
VII. And many times it shall be changed from Co∣lour to Colour, till such time as it comes to the fixed Whiteness.
VIII. Synon saith, All the Colours of the World will ap∣pear in it when the Black hu∣midity is dryed up.
IX. But value none of these Colours, for they be not the true Tincture: yea many times it becomes Ci∣trine and Redish; and ma∣ny times it is dryed, and be∣comes liquid again, before the Whiteness will appear.
X. Now all this while the Spirit is not perfectly joyned with the Body, nor will it be joyned or fixed but in the White Colour: Astanus saith, Between the White and the Red appear all Colours, even to the utmost i∣magination.
XI. For the varieties of which the Philosophers have given various Names, and almost innumerable; some for obscuring it, and some for envy sake.
XII. The cause of the ap∣pearance of such variety of Colours in the Operation of your Medicine, is from the extension of the black∣ness; for as much as Black∣ness and Whiteness be the extream Colours, all the o∣ther Colours are but means between them.
XIII. Therefore as of∣ten as any degree or portion of Blackness descends, so often another and another Colour appears, until it comes to Whiteness.
XIV. Now concerning the Ascending and Discen∣ding of the Medicine, Hermes saith, It ascends from the Earth into Heaven, and again descends from Heaven to the Earth, whereby it may receive both the superiour strength, and the inferiour.
XV. Moreover this you are to observe, that if be∣tween the Blackness and the Whiteness, there should appear the Red or Citrine Colour, you are not to look upon it or esteem it, for it is not fixt but will vanish a∣way.
XVI. There cannot in∣deed be any perfect and fixt Redness, without it be first White: Wherefore saith Rhasis, no Man can come from the first to the third, but by the second.
XVII. From whence it is evident, that Whiteness must always be first lookt for, [after the Blackness, and before the Redness,] for as much as it is the Comple∣ment of the whole Work.
XVIII. Then after this Whiteness appears, it shall not be changed into any true or stable Colour, but into the Red: Thus have we taught you to make the White; it remains now that we elucidate the Red.
CHAP. XLVI. Of the Way and Manner how to educe the Red Tincture out of the White.
I. THe matters then of the White and Red, among themselves, differ not in respect to their Es∣sence: But the Red Elixir needs more subtilization, and longer digestion, and a hotter fire in the course of the Operation, than the White, because the end of the White work, is the be∣ginning of the Red work; and that which is compleat in the one, is to be begun in the other.
II. Therefore without you make the White Elixir first, make the matter be∣come first White, you can never come to the Red E∣lixir, that which is indeed the true Red: Which how it is to be performed we shall briefly shew.
III. The Medicine for the Red ought to be put in∣to our moist fire, until the White Colour aforesaid ap∣pear, afterwards take out the Vessel from the fire, and put it into another pot with sifted Ashes made moist with water, to about half full, in which let it stand up to the middle thereof, making under the Earthen pot a temperate dry fire, and that continu∣ally.
IV. But the heat of this dry fire ought to be double at the least, to what it was before, or than the heat of the moist fire, by the help of this heat, the white Me∣dicine receiveth the admi∣rable Tincture of the Red∣ness.
V. You cannot err if you continue the dry fire: Therefore Rhasis saith, With a dry fire, and a dry Calcina∣tion decoct the dry matter, till such time as it becomes in Co∣lour, like to Vermilion or Ci∣nabar.
VI. To the which you shall not afterwards put (to compleat it) either Water, or Oyl, or Vinegar, or any other thing.
VII. Decoct the Red Matter, or Medicine; the more red it is, the more worth it is; and the more decocted it is, the more red it is: Therefore that which is more decocted, is the more pretious and valua∣ble.
VIII. Therefore you must burn it without fear in a dry fire, until such time as it is clothed with a most Glori∣ous Red, or a pure Vermil∣lion Colour.
IX. For which cause E∣pistus the Philosopher saith, Decoct the White in a Red hot Furnace, until such time it be clothed with a purple Glory. Do not cease, though the Redness be somewhat long, before it appears.
X. For as I have said, the fire being augmented, the first Colour of White∣ness, will change into Red: Also when the Citrine shall first appear, among those Colours, yet that Colour is not fixt.
XI. But not long after it, the Red Colour shall begin to appear, which ascending to the height, your Work will indeed be compleat.
XII. As Hermes saith in Turba, Between the Whiteness and the Redness, one Colour only appears, to wit, Citrine, but it changes from the less to the more.
XIII. Maria also saith, When you have the true White, then follows the false and Ci∣trine Colour; and at last the Perfect Redness it self. This is the Glory and the beauty of the whole World.
CHAP. XLVII. Of the Multiplication, or Augmentation of our Medicine, by Dissolution.
I. OUR Medicine, or Elixir, is multiplyed after a two-fold manner, viz. 1. By Dissolution. 2. By Fermentation.
II. By Dissolution, it is augmented two manner of ways, First, by a greater or more intense heat: Se∣condly, by Dew, or the heat of a Balneum Roris.
III. The Dissolution of heat is, that you take the Medicine put into a glasen Vessel, or boil or decoct it in our moist fire for se∣ven days or more, until the Medicine be dissolved into Water, which will be with∣out much Trouble.
IV. The dissolution by Dew, or Balneum Roris, is, that you take the Glass Ves∣sel with the Medicine in it, and hang it in a Brazen or Coper Pot, with a narrow Mouth, in which there must be water boyling, the Mouth of the Vessel being in the mean Season shut, that the Ascending Vapours of the boyling water may, dissolve the Medicine.
V. But Note, that the boyling water ought not to touch the Glass Vessel, which contains the Medi∣cine, by three or four Inch∣es, and this Dissolution pos∣sibly may be done in two or three days.
VI. After the Medicine is dissoved, take it from the Fire, and let it cool, to be fixed, to be congealed, and to be made hard or dryed; and so let it be dissolved many times; for so much the oftner it is dissolved, so much the more strong, and the more perfect it shall be.
VII. Therefore Bonellus saith, When the AEs, Brass, or Laten is burned, and this burning many times reiteated, it is made better than it was: and this Solution is the Sub∣tilization of the Medicine, and the Sublimation of the Virtues thereof.
VIII. So that the oftner it is sublimed and made sub∣til, so much the more Vir∣tue it shall receive; and the more penetrative shall the Tincture be made, and more plentiful in quantity; and the more perfect it is, the more it shall trans∣mute.
IX. In the Fourth Di∣stillation then, it shall re∣ceive such a Virtue and Tincture that one part shall be able to transmute a thousand parts of the clean∣sed Metal into fine Gold or Silver, better than that which is Generated in the Mines.
X. Therefore saith Rhasis, The goodness or excellency of the Multiplication hereof de∣pends only on the Reiteration of the dissolution and fixation of the perfect Medicine.
XI. For so much the oft∣ner the work is Reiterated, so much the more fruitful it will be, and so much the more augmented.
XII. So much the oftner you sublime it, so much the more you increase it: for every time it is augmented in Virtue, and Power, and Tincture, one more to be cast upon a thousand; at a second time upon ten thou∣sand; at the third time up∣on one hundred thousand; at the fourth time upon a Million: And thus you way increase its Power by the number of the Reiterations, till it is almost infinite.
XIII. Therefore saith Meredes the Philosopher, know for certain, that the oftner the Matter or Stone is dissolved and congealed, the more absolutely and perfectly, the Spirit and Soul are con∣joyned and retained.
XIV. And for this cause, every time the Tincture is Multiplied, after a most admirable and unconceive∣able manner.
CHAP. XLVIII. Of the Augmentation or Multiplication of Our Medicine by Fermentation.
I. OUr Medicine is Mul∣tiplied by Fermen∣tation; and the Ferment for the White is pure Luna, the Ferment for the Red, is pure fine Sol.
II. Now cast one part of the Medicine upon twenty parts of the Ferment, and all shall become Medicine, Elixir, or Tincture: Put it on the Fire in a Glass Ves∣sel, and seal it so that no Air go in or out, dissolve and subtilize it, as oft as you please, even as you did for making of the first Me∣dicine.
III. And one part of this second Medicine, shall have as much Virtue and Power, as Ten parts of the former.
IV. Therefore saith Rha∣sis, Now have we accomplish∣ed our Work by that which is hot and moist, and it is become equally temperate: and what∣soever is added or put to it, shall become of the same tempera∣ment and Vertue with it.
V. You must then Con∣joyn it, that it may Gene∣rate its like; yet you must not joyn it with any other that it might convert it to the same, but only with that very same kind, of whose substance it was in the beginning.
VI. For in Speculo Terrae Spiritualis, it is written, that the Elixir is figured in the Bo∣dy, from whence it was taken in the beginning, when it was to be dissolved.
VII. That is to say, to dispose, Marry or Conjoyn that Earth revived, and in its Soul purified by com∣mixtion of its first Body, from whence it took begin∣ning.
VIII. Also in Libro Gem∣mae Salutaris, it is said, that the White work needs a White Ferment; which when it is made White, is White Ferment also: and when it is made Red, is the Ferment of Redness.
IX. And so the White Earth is Ferment of Fer∣ment: for when it is Con∣joyned with Luna; or shall be made a Medicine, it is to cast upon Mercury, and every imperfect Metaline Body, to be converted into Luna.
X. And to the Red, ought Sol to be joyned; and it will become a Medicine or Tincture, to project upon Mercury, or upon Luna.
XI. Rhasis also saith, You must now mix it with Argent Vive, White and Red, after their kind; and be so chained that it flies not away.
XII. Wherefore we com∣mand Argent Vive to be mixed with Argent Vive, until one clear water be made of two Argent Vi∣ve's Compounded toge∣ther.
XIII. But you must not make the mixture of them, till each of them apart or separately be dissolved into water: and in the Conjun∣ction of them, put a little of the matter upon much of the Body, viz. First upon four; and it shall be∣come in a short time a fine Pouder, whose Tincture shall be White or Red.
XIV. This Pouder is the true and perfect Elixir or Tincture, and the Elixir or Tincture, is truly a simple Pouder.
XV. Egidius also saith, to Solution put Solution, and in dissolutionput desiccation, viz. make it dry, putting all together to the fire.
XVI. Keep entire the sume or vapour, and take heed that nothing thereof flie out from it: Tarry by the Vessel and behold the wonders, how it changes from Colour to Colour, in less space than an hours time, till such time as it comes to the Signs of White∣ness or Redness.
XVII. For it melts quick∣ly in the Fire, and con∣geals in the Air. When the fume or vapor feels the sorce of the fire, the fire will penetrate into the Bo∣dy, and the Spirit will be∣come fixed, and the mat∣ter made dry, becoming a Body fixt and clear or pure, and either White or Red.
XVIII. This Pouder is the compleat and perfect Elixir or Tincture; now you may separate or take, if from the fire, and let it cool.
XIX. And first, part of it projected upon 1000. parts of any Metalline Body, transmutes it into fine Gold or Silver, according as your Elixir or Tincture is for the Red or the White.
XX. From what has been said, it is manifest and E∣vident, that if you do not congeal Argent Vive, ma∣king it to bear or endure the fire, and then conjoyning it with pure Silver, you shall never attain to the White∣ness.
XXI. And if you make not Argent ViveRed, and so as it may endure the great∣est fire, and then conjoyn it with pure fine Gold, you shall never attain to the Redness.
XXII. And by dissoluti∣on, viz. by Fermentation, your Medicine, Elixir, or Tincture, may be multi∣plied infinitely.
XXIII. Now you must understand that the E∣lixir or Tincture, gives fu∣sion like Wax: for which cause saith Rhasis, Our Me∣dicine ought of necessity to be of a subtle substance, and most pure, cleaving to Mercury, of its Nature, and of most easie and thin liquifaction, fusion, or melting, after the manner of water.
XXIV. Also in the Book, called Omne datumOptimum, it is said, when the Elixir is well prepared, it ought to be made liquid, that it may melt as Wax upon a Plate Red-Fire-Hot, or upon Coals.
XXV. Now observe what you do in the White, the same you must do in the Red, for the work is all one: The same Operation that is in the one, is in the other, as well in multiplication as projection.
CHAP. XLIX. Of the Differences of the Medicine and Pro∣portions used in Projection.
I. GEBER, the Arabian Prince, Alchymist, and Philosopher, in lib. 5. cap. 21. saith, That there is three orders of Medicines. The First Order, is of such Medicines, which being cast upon imperfect Bodies, takes not away their Corruption or Imperfection, but only give Tincture, which in Examination, flies away and vanishes.
II. The Second Order, is of such Medicines, which being cast upon Imperfect Bodies, tinge them (in ex∣amination) with a true Tincture, but take not a∣way wholly their Corrup∣tion.
III. The Third Order, is of such Medicines, which being cast upon Imperfect Bodies, not only perfectly tinge them, but also take away all their Corruption and Impurities, making them incorrupt and perfect: Of the first two kinds, or Or∣ders of Medicines, we have nothing to say here; we now come to speak of the third.
IV. Let therefore this your perfect Medicine, or Elixir, be cast upon a thou∣sand or more parts, accord∣ing to the number of times it has been dissolved, subli∣med, and made subtil: If you put on too little, you must mend it by adding more; otherwise the Vir∣tue thereof will accom∣plish a perfect Transmuta∣tion.
V. The Philosophers therefore made three Pro∣portions, divers manner of ways, but the best propor∣tion is this: Let one part be cast upon an hundred parts of Mercury, cleansed from all its Impurities; and it will all become Medicine, or E∣lixir; and this is the second Medicine: which projected upon a thousand parts, con∣verts it all into good Sol, or Luna.
VI. Cast one part of this second Medicine upon an hundred of Mercury prepa∣red, and it will all become Medicine, and this is the Third Medicine, or Elixir of the third degree, which will project upon ten thou∣sand parts of another Body, and transmute it wholly in∣to fine Sol or Luna.
VII. Again, every part of this Third Medicine be∣ing cast upon an hundred parts of prepared Mercury, it will all become Medicine of the fourth degree, and it will transmute ten hundred Thousand times its own quantity of another Metal into fine Sol or Luna, ac∣cording as your fermenta∣tion was made.
VIII. Now these second, third, and fourth Medicines may be so often dissolved, sublimed, and subtilizated, till they receive far greater virtues and powers, and may after the same manner be multiplyed infinitely.
IX. According to Rhasis, the proportion is thus to be computed. First, multiply Ten by Ten, and its pro∣duct is an Hundred: A∣gain 100 by 10, and the product is 1000; and a 100 by 10, and the product will be 10000.
X. And this 10000 be∣ing multiplyed by 10, pro∣duces an 100000; and thus by consequence you may augment it, till it comes to a number almost infinite.
XI. That is to say, put 1 upon 10, and that 10 upon an 100, and that 100 upon a 1000, and it shall multiply to, or produce an 100000; and so forward, in the same proportion.
CHAP. L. Of Projection, and how it is to be performed upon the Metals.
I. NOW the projection is after this man∣ner to be done: Put the Body, or Metal upon the fire in a Crucible, and cast thereon the Elixir as afore∣said, moving, or stirring it well; and when it is melt∣ed, become liquid, and mixed with the Body, or with the Spirit, remove it from the fire, and you shall have fine Gold or Silver, according to what your E∣lixir was prepared from.
II. But here is to be no∣ted, That by how much the more the Metaline Bo∣dy is the easier to be melt∣ed, by so much the more shall the Medicine have power to enter into, and transmute it.
III. Therefore by so much as Mercury is more liquid than any other Bo∣dy, by so much the more, the Medicine has power in being cast upon it, to wit, Mercury, to transmute it into fine Sol or Luna.
IV. And a greater quan∣tity of it shall your Medi∣cine transmute, give tin∣cture to, and make perfect, than of any other Mineral Body.
V. The like is to be un∣derstood, to be performed in the same manner upon other Mineral Bodies, ac∣cording as they are easie or hard to be fused or melt∣ed.
CHAP. LI. Of the Compleatment, or Perfection of the whole Work.
I. AND because prolix∣ity is not pleasant, but induceth errour, and clouds the understanding, we shall now use much bre∣vity, and shew the Com∣plement of the whole work, the premises being well con∣ceived.
II. It appears, that our Work is hidden in the Body of the Magnesia's, that is, in the Body of Sulphur; which is Sulphur of Sul∣phur; and in the Body of Mercury, which is Mer∣cury of Mercury.
III. Therefore our Stone is from one thing only, as is aforesaid, and it is per∣formed by one Act or Work, with decoction: and by one Disposition, or Operation, which is the changing of it first to Black, then to White, thirdly, to Red: and by one Projecti∣on, by which the whole Act and Work is finished.
IV. From henceforth, let all Pseudo-Chymists, and their Followers, cease from their vain Distillations, Sub∣limations, Conjunctions, Calcinations, Dissolutions, Contritions, and such other like Vanities.
V. Let them cease from their deceiving, prating, and pretending to any other Gold, than our Gold; or any other Sulphur than our Sulphur, or any other Ar∣gent Vive than ours; or a∣ny other Ablution or wash∣ing than what we have taught.
VI. Which washing is made by means of the black Colour, and is the cause of the White, and not a wash∣ing made with hands.
VII. Let them not say, That there is any other Dis∣solution than ours, or other Congelation than that which is performed with an easie fire: or any other Egg than that which we have spoken of by simili∣tude, and so called an Egg.
VIII. Or that there is any production of the Phi∣losophick matter from Ve∣getables, or from Mankind, or from Brute Beasts, or Hare's Blood, and such like, which may serve to this Work, lest thereby you be deceived, and err, and fall short of the end.
IX. But hear now what Rhasis saith, Look not upon the multitude, or diversity of Names, which are dark and obscure, they are chiefly given to the diversity of Colours ap∣pearing in the Work.
X. Therefore whatever the Names be, and how many soever, yet conceive the matter or thing to be but one, and the work to be but one only.
XI. Lucas saith, Consider not the multitude of the Sim∣ples composing it, which the Philosophers have dictated, for the verity is but one only, in the which is the Spirit and Life sought after.
XII. And with this it is that we tinge and colour every Body, bringing them from their beginnings and smalness, to their compleat growth, and full perfecti∣on.
XIII. Permenides the Phi∣losopher saith, It is a Stone, and yet no Stone; it is Sul∣phur, and no Sulphur, It is Gold, and yet no Gold: It is also a Hen's Egg, a Toad, Man's Blood, Man's Hair, &c. by which Names it is called only to hide the Mystery.
XIV. Then he adds, O thou most happy, let not these words, nor other the like trou∣ble thee, for by them under∣stand our Sulphur and our Mercury.
XV. If you that are search∣ers into this Science, under∣stand these words and things which we have written, you are happy, yea, thrice hap∣py: If you understood not what we have said, God himself has hidden the thing from you.
XVI. Therefore blame not the Philosophers but your selves; for if a just and faithful mind possessed your souls, God would doubtless reveal the verity to you.
XVII. And know, it is impossible for you to attain to this knowledge, unless you become sanctified in mind, and purified in soul, so as to be united to God, and to become one Spirit with him.
XVIII. When you shall appear thus before the Lord, he shall open to you the Gates of his Treasure, the like of which is not to be found in all the Earth.
XIX. Behold, I shew unto you the fear of the Lord, and the love of him with unfeigned obedience: Nothing shall be wanting to them that sear God, who are cloathed with the Ex∣cellency of his Holiness, to whom be rendred all Praise, Honour, and Glory to the Ages of Ages, Amen.