Vera et Viva Effigies Johan̄is Heydon Equitis 〈 in non-Latin alphabet 〉 Nat: 1629: Die: ♃ Sept: 10.9:45: PM
Gaudet patientia duris.
[illustration] [depiction of book (entitled)]
Otia Imperi∣alia
[illustration] [depiction of book (entitled)]
The Idea of the Law
[illustration] [depiction of book (entitled)]
of Policy Go∣vernment & Warr
[illustration] [depiction of book (entitled)]
Regio Lucis
[illustration] [depiction of book (entitled)]
The Harmony of the World
[illustration] [depiction of book (entitled)]
The Temple of Wisdom
[illustration] [depiction of book (entitled)]
The Holy Guide
Lilly
The Wise-Mans Crown: OR, THE GLORY Of the Rosie-Cross.
SHEWING The Wonderful Power of Nature, with the full discovery of the true Coelum Terrae, or first Matter of Metals, and their Preparati∣ons into incredible Medicines or Elixirs that cure all Diseases in Young or Old: With the Regio Lucis, and holy Houshold of Rosie Cruci∣an Philosophers.
Communicated to the World By JOHN HEYDON, Gent. A Servant of GOD, and Secretary to Nature.
〈 in non-Latin alphabet 〉. (i. e.)
He that looketh upon my Books, let him learn to be religious.
LONDON: Printed for the Author; and are to be sold by Samuel Speed at the Rainbow in Fleetstreet. 1664.
The Contents.
THE LIFE OF John Heydon The Son of FRANCIS and MARY HEYDON Now of Sidmouth in Devonshire.
The Rosie Crucian CROWN Set with Angels, Planets and Mettals &c. FIRST BOOK
The Rosie Crucian CROWN Set with Angels, Planets and Mettals &c. SECOND BOOK
The third Book. Of Saturne or Lead the first Direction.
THE LIFE OF John Heydon The Son of FRANCIS and MARY HEYDON Now of Sidmouth in Devonshire.
IOhn Heydon is not basely but Nobly descended, The An∣tiquaries derive them from Julius Heydon the King of Hungary and Westphalia, that were descended from that noble family of Caesar Heydon in Rome, and since in this Royal Race the line run down to the Honorable Sr. Christopher Heydon of Heydon near Northwich Sr. John Heydon late Lord Lieutenant of the Kings Tower of London, and the noble Chandlers in Worcester-shire of the Mothers side
which line spread by Marriage into De∣vonshire, among the Collin's, Ducks, Drues and Bears, he had one Sister named Anne Heydon, who dyed two years since, his Fa∣ther and Mother being yet living: He was born at his Fathers House in Green-Arbour London, and Baptized at St. Sepulchres and so was his Sister, and both in the fifth and seventh years of the Reign of King Charles the First, he was educated in War∣wick-shire among his mothers friends, and so careful were they to keep him and his sister from danger and to their Books, that they had one continually to wait upon them, both to the School and at home.
He was Commended by Mr. John Dennis his Tutor in Tardebick to Mr. George Linacre Priest of Coughton, where he learned the Latine and Greek tongues, the War at this time began to molest the Universities of this Nation, He was then Articled to Mr. Mic. Petley an Atturney of Cliffords Inne with eighty pound, that at five years end he should be sworn before Chief Justice Roll, now being very young he apply∣ed his minde to Learning, and by his happy wit obtained great knowledge in all Arts and Sciences, afterwards also he followed the Armies of the King, and for his valour
Commanded in the Troops, when he was by these means famous for Learning and Arms, he Travelled into Spain, Italy, Ara∣bia, Aegypt and Persia, and gave his minde to writing, and Composed about 20 years since The Harmony of the World in two Books, The Temple of Wisdome in three Book, The Holy Guide in six Books, Elhava∣reuna in one Book, Hampaneah Hammeguleh in one Book, Ocia Imperialia in one Book, The Idea of the Law, The Idea of Govern∣ment, The Idea of Tyranny in three parts, The Fundamental Elements of Morral Phy∣losophy, Policy, Government and War, &c.
These Books were written near 20 years since, and preserved by the good hand of God in the Custody of Mr. Thomas Heydon, Sr. John Hanmer, Sr. Ralph Freman, and Sr. Richard Temple during the Tyrants time, first one had the Books, then another, &c. And at last at the Command of these Ho∣nourable Learned, and valiant Knights they were Printed.
He wrote many excellent things, and performed many rare experiments in the Arts of Astromancy and Geomancy &c. but especially eighty one, the first upon the Kings Death, Predicted in Arabia by him to his Friends, The second upon the losses of
the King at Worcester Predicted at Thauris in Persia, the third Predicted the Death of •liver Cromwell in Lambeth house to many Persons of Honour mentioned in his Books, the fourth he wrote of the over∣throw of Lambert, and of the Duke of Al∣bymarle his bringing again of the King to his happy Countries, and gave it to Major Christopher Berkenhead a Goldsmith at the Anchor by Fetter-lane end in Holborn, the fifth precaution or Prediction he gave to his Highness the Duke of Buckingham two Moneths before the evil was practised: And his Enemy Abraham Goodman lies now in the Tower for attempting the death of that Noble Prince. The sixth for Count Gramont when he was banished into England by the King of France, and he predicted by the Art of Astromancy and Geomancy the Kings receiving of him again into favor and of his marriage to the Lady Hamelton. The seventh for Duke Minulaus a Peer of Germa∣ny that the Emperour sent to him, when the Turk had an Army against him, and of the death of the Pope the rest are in his Books, And therefore by these Monuments the name of Heydon for his variety of Learning was famous not onely in England, but also in many other Nations into which his Books
are Translated. And it seems something difficult to determine, whether the sophi∣stication of truth, or the fucus of errors hath of late years been the more Epidemical cheat in Print, it being sufficiently notori∣ous how this generation of Taylors Al∣manacks, the under-wits go a whoring after the Press, and what a noysome spawn of Brats are generated of the froth of illegite∣mate Brains, not less numerous then spuri∣ous, that neither their male content Parents nor Religion, Law, Reason, nor Charity are able to maintain. And although Mr. John Heydon's works be of a more generous ex∣traction, yet they are very far from Com∣plementing themselves with the least v••n hopes of exemption from those censures which are common to all men, It is worth an Asterisk to observe how, infeazable it hath been in all ages for the most innocent to escape this Correction, Divine Plato that Prince of Phylosophers is accused for being too confused and immethodical, Virgil by some is counted but a shallow and weak witted Poet, and by others charged as if he were wholy be holding to Homer for his works, and Homer himself is derided by Horace, as if he were too drowsie a Poet, Demosthenes could not please Marcus
Tullius in all things, Trogas Pompeius doth accuse Titus Livius his Orations of fictions and falsities, Seneca was Nic-named and called Lime without Sand; Pliny is com∣pared to a turbulent River that taste of many things but digests few, Hermes is cal∣led by some the dark King, some affirme Zoroaster had no depth of Judgement.
An Astrologicall Taylor accuses Corne∣lius Agrippa Kt. John Heydon, Appolonius, and Tritemius of inventing new and strange principles in Phylosophy D. Brown is repro∣ved for inconstancy and instability of Judgement: And Mr. Moor and Eugenius Philalethes for their too much subtilty in some things, Mr. Hobs is thought too full of Reason in his Religion, and the Lord Ve∣rulam is taxed for the length of Learning, Paracelsus is envyed for hard words, Sir Kenelm Digby is censured by Tho. Vaughan Dr. Barlovv for his tedious distinctions, Des Cartes for the perplexity of his Method, and in a word these very learned and most ex∣cellent Philosophers Phisitions and Divines that by the profoundness of their Judge∣ment and splendor of their Eloquence have so illustrated the three Kingdomes as that they have left the world Just cause of their Admiration, no hopes of Imitations even
these have not escaped the like Misrepre∣hensions for in the late years, invectives have been written against these men, yet who more learned then Sir Kenelme Digby, more eloquent then Dr Barlow, who more witty then Mr. More and Eugenius Philale∣thes, who more acute then Mr. Hobs who more free and flued then Lord Verulam, who more delightful and satisfactory then Gregory and Gafferell, who more profound in Philosophy then Henry Agrippa Knight, who more Candid and ingenious then Ro∣ger L'Estrange, who more clear and transpa∣rent then Paracelsus, who more distinct then Vincent Wing, and succinct then Dr. Wallis yet all these in their respective and incom∣perable works have met with the said un∣due reprehensions. If his works therefore shall chance to meet with some waspish hu∣mours, let him consider the Climate, Nor is it more then wants a president, or less then needs a Charitable Construction; which is the worst revenge can possibly be executed by such as chuse rather to suf∣fer then offend Mr. JOHN HEYDON, For the Taylors amongst the Almanack Makers carp at all the rest and envie all, amongst Philosophers, Democretus laugheth at all things Heraclitus weepeth at all things Pyr∣hias
is ignorant of all things, and Plato knoweth all things, Diogenes contemnes all things, This John Heydon, fears none, con∣temneth none, is ignorant of none, rejoyceth in none, grieves at none, laughes at none is angry with none, but being himself a Philo∣sopher he hath taught the way to happiness the way to long life, the way to health, the way to wane young being old, and the way to resolve all manner of Questions, Present and to Come; by the Rules of Astromancy and Geomancy, and how to raise the dead.
He is a man of Midle stature tending to tallness, a handsome streight body an Ovall ruddy face mixed with a clear white, his hair of a dark flaxen brown colour soft and curling in rings gently at the ends of the Locks, his hands & fingers long and slender, his leggs and feet well proportioned, so that to look upon he is a very compleat Gentle∣man; But he never yet cast affection on a woman, nor do I find him inclined to mar∣ry, He is very often in great Ladies cham∣bers, and I believe his modest behaviour ther, makes them the more delighted in his company, The Princes and Peers not on∣ly of England, but of Spain, Italy, France and Germany, send dayly to him, And upon e∣very occasion he sheweth strong parts, and
a vigorous brain, his wishes and aimes, and what he pointeth at, speak him owner of a noble and generous heart, this Gentlemans Excellent Books are admired by the world of Lettered men, as the prodigie of these later times (indeed his works before menti∣oned (if I am able to Judge any thing) are full of the profoundest learning I ever met withall: And I believe; who hath well read and digested them, will perswade him∣self, there is no truth so abstruse, nor hither∣to conceived out of our reach, But mans wit may raise Engines to scale and conquer, I assure my self he is owner of a solid head, and of a strong generous heart, And if any should question my Judgement, they may read the Comendations of both the Univer∣sities, Oxford and Cambridge, besides the learned Thomas White and Thomas Revell, Esq; both famous in Rome and other parts beyond Sea, that have highly honoured this Gentleman in their Books; yet he hath suf∣fered many Misfortunes, his Father was se∣questered, Imprisoned, and lost two thou∣sand pounds by Cromwell, this Oliver impri∣soned this son also two year & half or there∣about in Lambeth-House: For he and his Fathers Family were always for the King, And endeavoured to the utmost his re∣storation,
And indeed the Tyrant was cru∣el to him, but John Thurloe his Secretary was kind to him, and pittied his curious youth, And Joshua Leadbeater the Messen∣ger kept him (At his request and Mr. John Bradley's) at his own house, And gave him often leave to go abroad, but being yet zealous and active for the King, he was a∣gain taken and clapt up in Lambeth-House, in these misfortunes it cost him 1000 l. and upwards, after this some envious villains forged Actions of debt against him, and put him in prison, It seems at the begin∣ing of these misfortunes, a certain Harlot would have him to marry her, but denying her suit or that he ever promised any such thing, and that he never spake to her in his life good or evil, She devised with her con∣federates abundance of mischief against him: see him she did in some Gentlemens company. Many courted him to Marry but he denyed, now there was left (amongst a few old Almanacks, and scraps of other mens wit) Collected and bequea∣thed unto the world by Nic. Culpe (as his own admired experience) Alice Culpe∣per his widdow, she hearing of this Gentle∣man that he was an Heir, to a great fortune Courts him by letters of Love, to no pur∣pose,
the next Saint in order was she that calls her self the German Princess. But he flies high and scorns such fowl, great beasts the first of these two blessed birds in her life time caused one Heath to Arrest him, & ano∣ther after him laid Actions against him, that he never knew nor heard of.
In this perplexity was he imprisoned two years, for they did desire nothing but to get money, or destroy him, for fear if ever he got his liberty he might then punish them, He being of a Noble Nature forgave them all their malice and devices against him, and scorns to revenge himself upon such pittiful things, God indeed hath done him the justice, for this Heath Consumes to worse then nothing, and indeed if I can Judge or predict any thing) his Baudy-houses will be Pawned and he will dye a miserable diseased beggar. His Mistris when he was very young and a Clerke desired him to lye withher, but he like Joseph refu∣sing, she hated him all her life, God preser∣ved him from their malice, although one of these 3 lewd women swore this Gentleman practised the Art Magick, she told Oliver Cromwell, she saw familiar Spirits come and go to him in the shape of Conies, and her maid swore she had often seen them in his
Chamber when he was abroad, and some∣times walking upon the house top in a Moon shine night, and sometimes to vanish away into a wall or Aire, and yet she ne∣ver saw him in her life, nor could she tell what manner of man he was. But these sto∣ries were not Credited, and for all these and many more afflictions and false accusations, I never saw him angry, nor did he ever Arrest or imprison any man or woman in all his life yet no clyent of his was ever damnifyed in his suit.
He was falsly accused but lately of writing a Seditious Book and imprisoned in a Mes∣sengers Custody. But his Noble friend the Duke of Buckingham, finding him innocent and alwaies for the King he was then dis∣charged, and indeed this glorious Duke is a very good and just Judge: and al∣though some speak slightly of him, he stu∣dies the way to preserve his King and Coun∣trey in peace plenty and prosperity, it is pitty the King hath no more such brave men as he, a thousand such wise Dukes as this (like Marshal'd Thunder, back'd with flames of fire) would make all the enemies of the King and Christendome Quake; and the Turke flie before such great Generals, in all submission we hum∣bly
pray for this Great Prince, and leave him to his pleasure & return to our subject.
John Heydon is not of that vain and pre∣sumptuous Nature as the Taylors that de∣spise all Artists even Agrippa, Appolonius, More, Vaughan and Tritemius. And yet they cannot read these and many other Learned Authors they so impudent∣ly abuse, Rob of their Learning, and con∣vert other mens parts to their own profit, He lent one Ten pound in Gold, he in re∣quital or return speaks ill of him, and pre∣tends to know many admirable Rules of Geomancy and impertinently addes them to Nativities, and applyes them to all manner of Questions in Astromancy, but his Books being written so long since, viz. near twenty years by himself, their greediness of great maters is discovered, and we now know them to be neither Scholers nor Gentlemen, these hang up clouts with here are Nativities Calcula∣ted, Questions resolved, and all the parts of Astrology taught by us—For three pence, four pence, six pence, or higher if you please, thus are young Apprentices, old women and wenches abused and that they may be found, for money, they tell us the 12 Houses of heaven in the sign of a Coat of Arms are
to be let, when they might indeed set bills upon their brazen foreheads, engraven thus, Here are Rooms to be let unfurnished, but our Author regards not these men, all their scandals forgeries & villanous devices they contrive against him, he slights and scorns & hath purposely forsaken Spittle-Fields & his lodgings there to live a private Life, free from the concourse of multitudes of people that daily followed after him, but if any de∣sire to be advised let them by way of letter leave their business at his Book-sellers, and they shall have answer & Counsel without reward, for he is neither envious nor ene∣mie to any man, what I write is upon my own knowledge.
He writes now from Hermeupolis a place I was never at, It seems by the word to be the City of Mercury, and truly he hath been in many strang places, among the Rosie Crucians And at their Castles, Holy-houses Temples, Sepulchres, Sacrifices, all the world knows this Gentleman studys honourable & honest things, and faithfully comunicates them to others, yet if any traduce him hereafter they must not expect his Vindication, he hath re∣fered his quarel to the God of Nature, it is involved in the concernments of his Truths and he is satisfied with the peace of a good
conscience, he hath been misinterpreted in his writing with studied Calumnies they disparage his person whom they never saw nor perhaps will see, he is resolved for the future to suffer, for he says, God condemns no man, for his patience, the world indeed may think the truth overthrown, because she is attended with his peace for in the Judgement of most men, where there is no noise, there is no victory, this he looks upon as no dissadvantage the estimate of such censures will but lighten the scales, and I dare suppose them very weak brains, who conceives the truth sinks be∣cause it outweighs them, as for tempestious out-crys when they want their Motives they discover an irreligious spirit, one that hath more of the Hurry-eano then of Christ Jesus God was not in the wind that rent the rocks in peices, nor in the Earth-quake and fire at Horeb. He was in Aura tenui, in the stil smal voice, his enemies are forc'd to praise his ver∣tue and his friends are sorry he hath not 10000 pounds a year, he doth not resent the common spleen, who writes the truth of God hath the same Patron with the truth it self, and when the world shall submit to the ge∣neral Tribunal, he will find his Advocate where they shall find their Judge, there is
Mutual Testimony between God and his Servants, or nature and her Secretary, If the Baptist did bear witness of Christ, Christ did also as much for the Baptist; He was a burn∣ing and a shining light, when I writ this Gentlemans life God can bear me witness it was unknown to him and for no private ends, but I was forc'd to it by a strong Ad∣miration of the Mistery and Majesty of Nature written by this Servant of God and Secretary of Nature, I began his Life some years since, and do set it down as I do finde it, if any man oppose this, I shall answer, if you are for peace, peace be with you, if you are for War, I have been so too, (Mr. Heydon doth resolve never to draw Sword again in England, except the King command him.) Now let not him that puts on the Armour boast like him that puts it off: Gaudet patientia duris is his Motto, and thus I present my self a friend to All Ar∣tists, and enemy to no man.
Frederick Talbot Esq;
March 3 1662/3,
To the Most Excellently Accom∣plished the truly honourable learned wise vertuous &c, Bevis Lloyd Esq; Eternal Health be wished.
I Would have you know, that I love and honor you beyond ex∣pression and shall serve you in Art and Nature to my power, I have presumed to make you one in the number of my Noble Patrons, because I hear the wickedness of some Pulpit Polititi∣ans incessantly rageing against my person which they never saw, nor perhaps will see, these sophistical Sicophants contend against me continually with bitter hatred, envy and Malice, without any provocation on my part
one very proudly with a full mouth and loud voice aspersed me with Atheisme in St. Pauls Church in his morning Sermon the eight of May, before the Lord Mayor and others, A∣monst a promiscuous people, Railing against the Rosie Crucians, who Art and Nature uni∣ted, Others in Coffee discourse and stinking smoak of Tobacco did fill the ears of the Ig∣norant with my infamy others in publique and private assemblies, I hear do instigate the Dukes Princes and Peers of England &c against me, But my Religion being published, I would have you know my Philosoply is to know God himself, the worker of all things, & io pass into him by a whole Image of likeness (as by an Essential Contract and bond) where∣by we may be transformed and made as God, As the Lord spake concerning Moses, saying, I have made thee the God of Pharoah, this is the true Rosie Crucian Philosophy of wonder∣ful works, that they understand not, the Key thereof is the intellect: for by how much high∣er things we understand with so much the sublimer vertues are we endowed, and so much greater things do work, and that more easily and efficatiously But our intellect being included in the Corruptible flesh, unless it shall exceed the way of the flesh and obtain a pro∣per
Nature, cannot be united to these vertues (for like to like) And is in searching into the Rosie Crucian secrets of God and Nature altogether in efficatious; for it is no easie thing for us to ascend to the Heavens, for how shall he that hath lost himself in Morral Dust and ashes, find God. How shall he apprehend spiritual things that is swallowed up in flesh and bloud, can man see God and live, what fruit shall a grain of Corn bear if it be not first dead, for we must dye, I say dye to the world, and to the flesh, and all sences and to the whole man Animal, who would enter into these closets of secrets, Not because the body is seperated from the soul, but because the soul leaves the body, of which death S. Paul wrot to the Collossians: ye are dead and your life is hid with Christ: And elsewhere he speaks more clearly of himself, I know a Man, whe∣ther in the body or out of the body I cannot tel, God knows, caught up unto the third heaven &c. I say by this death pretious in the sight of God we must dye which happens to few: and not always, for very few whom God loves, and are vertuous are made so happy. And first those that are born, not of flesh and blood, but of God? secondly those that are dignified by the blessed assistance of Angels and Genii
the Power of Nature Influence of Planets, and the Heavens and vertues of the figures and Ideas at their birth, now this I humbly intreat you, that you be not mistaken concerning me as if I at any time having received such di∣vine things should boast of them to you, or should arrogate any such thing to my self, or could hope to have them granted to me, Al∣though I have hitherto kept my self unmarry∣ed and free from the company of a woman, yet I have been a souldier following the Ar∣mies of the King, and in other Countries con∣secrated with mans bloud, and exposed to all the blasts of inconstant fortune, & being cros∣sed in my flesh in the world and worldly afairs and therefore could not obtain the sublime Gifts of the Immortal God. But I would be accounted a director, who always waiting at the dores shews to others which way they must go, And here I present my self your most hum∣ble servant and honourer
May the 9th 1664 ☽ 5 h •• A. M.
John Heydon.
An Apologue for an Epilogue
ABout the year 1648 we Studied Astronancy and Geomancy, and writ the Harmony of the World in two Books, the first Printed for Mr. Brome with the Temple of Wisdome at his house in Ivy-Lane, The Holy Guide, Elhavareuna, being an Introduction to the Rosie Crucian philo∣sophy, and diversly Compiled in these Books, in short words, yet sufficient for those who are wise; some of these things are written Methodically, some without order pur posely some things are delivered by fragments, some things are even hid and left for the search of the wise, who more acutely contemplating these things which are written, and diligently searching (the Harmony of the World, the Temple of Wisdome, and the Holy Guide) may obtain the Compleat rudiments of the Rosie Crucian Philosophy and also infallible experiments: and if you desire to study these Books, keep silence and Constantly conceal within the secret closet of your Religous breast, so holy a determination;
for (as Taphthartharath saith) to publish to the knowledge of many an Art wholly filled with so great Majesty of the Deity, is a sign of an Irreligious spirit; and Divine Plato Commanded that holy and secret misteries should not be made publique to the people, Pythagoras and Prophiry consecrated their followers to a religious Silence, The Rosie Crucians with a certain terible authority of religion, do exact an oath of silence from those they initiate to the Arts of Astromancy Geomancy & Telesmaticall Images, because by them the dead are raised to life, by them they alter change and amend bodies, cure the deseased prolong Life, preserve Health, renew youth in old folke, make dwarfs grow great men, make fools and Madmen wise and vertuous, destroy the power of writchs, by these Arts they make men fortunate in play, law suits love, victory over enimies, in Horse Races in Gameing, in Merchandize and at sea, silencing the violent waves, by these Arts they know all things and resolve all manner of questions present or to come, as saith Beata.
YOu that admirers are of vertue, stay
Consider well what I to you shall say,
But you, that sacred laws contemn, prophane
Away from hence, return no more again,
But thou O my Eugenius whose mind is high
Observe my words & read them with thine eye,
And them within thy sacred breast repone
And in thy journy thinke of God alone,
The Author of all things that cannot die.
Of whom we uow shall Treat —
And Engenius The odidactus Proclaims
Beata Pulchra comes, hence, hence, all ye prophane
Theodidatus cryes, & from her grove refrain.
Now in celebrating the holy misteries of Hester Heaton, and Beata Pulchra they only were admitted to be initiated, Eugenius Theodidactus proclaiming the prophane vulgar to depart, of these goddesses you may read at Large in our Temple of Wisdome; in Esdras we read this precept concerning the Cabalisticall secret of the Hebrews declared in these verses, thou shalt deliver those Books to the wisemen of the people, whose hearts thou knowest can comprehend them and keep those secrets, in the Temple of Wis∣dome you see obscure Figures of Astromancy
and Geomancy, whereunto is added the Al∣phabet of Angels or writing and Language of Haeven, affording compendious words partly by Starrs, Characters set in manner of a wheel thick, the reading thereby being defended from the Curiosity of the prophane, therefore my worthy Schollers in this science be silent, and hide those things which are secret in Religion, for the promise of silence is due to Religion as Tertullian affirms but they which do otherwise are in great danger, Now con∣cerning these secrets my Ingenious disciples, I would tell you, if it were lawfull to tell you, you should know all, if it were lawfull to hear it; but both eares and tongue would contract the same guilt of rash curiosity, the divine Goddess
Hester Heaton sings in those verses the power of God
The Heavens Ioves Roiall Pallace, he's King
Fountain vertue and God of every thing,
He is omnipotent, and in his brest
Earth, water, fire, and aire do take their rest;
Both night and day, true wisdome with sweet Love
Are all contein'd in this vast bulke of Iove
His neck and glorious head if you would see
Behold the Heavens high, and Majesty
The glorious Raies of Stars do represent
His golden lock, and's head adornament.
And again she sings else where to her friend Eugenius Theodidactus,
Bright Phebus and the Moon, are the two eyes
Of this great Jove by which all things, he spies
His head which predicts all, is plac'd i'th sky
From which no Noyse can whisper secretly
It pierceth all; his body vast extends
Both far and wide, and knows no bounds nor ends
The spatious Air's his breath, his wings the wind
By which he flyes far swifter then the mind
His belly is our Mother Earth, who swells
Into huge Mountains, whom the Ocean fills
And Circles, his feet are the rocks and stones
Which of this globe are the foundations
This Jove under the Earth conceals all things
And from the depth into the light them brings.
This goddess commands secresie, and Theodorus the Tragick Poet, when he would have reforced something of the mi∣steries of the Jews Scripture to the abhored actions and deeds of harlots and villains uppon the stage was deprived of sight, and the Journimen Traitors or Tailors in their nativities, Almanacks, and monthly
Predictions verses and observations against their Sacred Majestyes King Charles the first and second and the Duke of Buckinham are now deprived of truth, and they cannot write or predict any thing against this Divine government; but lies & my disciples concur∣red the displeasure of Beata Pulchra and Hester Heaton, Because they interpreted the phaenomaena of Nature, from the Harmony of the World, The Temple of Wisdome, and the Holy Guide & published them, they dream∣ed next that the goddesses Hester Heatan and Beata Pulchra stood in (whores habits before the Brothell house and they wrathfully an∣swered their admiration, that they were by them violently drawn from their modesty & prostituted every where to all common, by which they are admonished that the cerimo∣nies of the Gods ought not to be divulged, Pithagoras Socrates Plato Aristoxenus kept the Misteries of God and nature inviolable, but Plotinus as Porphiry relates, broke the oath which he made to his Mastera Ammonius, and published his Misteries, for the punish∣ment of his transgression he was burnt with lightning, and consumed alive to his bones with Lice, our Saviour Christ also himselfe while he lived on Earth, spoke after that manner and fashion, that only the more in∣timate Apostles should understand the
mistery of the word of God, but the other should perceive the Parables only: Comman∣ding moreover that holy things should not be given to dogs, nor pearly cast to swine, I would also warn you Readers of the Har∣mony of the World, The Temple of Wisome and the Holy Guide, that even as the Divine powers detest publique things and profane, and love secrecy: So every Rosie Cruican experiment fleeth the publique, seeks to be hid, is strengthened by silence but is destroy∣ed by publication, neither doth any compleat effect follow after all these things suffer loss, when they are powred into prating, and in∣credulous mindes; therefore it behoveth a Phylosopher, if he would get fruit from this Art, to be secret, and to manifest to none, neither his work nor place, nor time, neither his desire nor will unless either to a Master or partner or Compaion, who ought also to be faithfull beleiving silent, and Digified by nature and education: Seeing that even the prating of a companion, his incredulity and unworthiness hindreth and disturbeth the effect of every operation, we have now delivered this Harmony of the world, The Temple of Wisdome and the Holy Guide, in such a manner, that it may not be hid from the prudent and intelligent, and yet may not admit wicked and incredulous men
to the Misteries of the Rosie Crucian Philosophy but leave them destitute and astonished, in the shade of ignorance and desperation, you therefore sons of wisdome and Learning search diligently in the Harmony of the world, The Temple of Wisdome and the Holy Guid, gathering together our dispersed intentions, which in divers places we have propounded and what is hid in one place, we make manifest in another, that it may appear to you wise men; For, for you only have we written, whose mind is not corrupted but regulated according to the right order of living, unmarryed, who in Chastity and honesty, and in sound faith fear and reve∣rence of God: whose hands are free from sin and wickedness, whose manners are gentle, sober, and Modest, you only shall find out this knowledge conteined in the Harmony of the World, The Temple of Wisdome and the Holy Guide, which is pre∣served for you, and the secrets which are hid by many enigmas cannot be perceived but by wise men, which when you shall obtain the whole science of the invincible Rosie Crucian discipline will insinuate it self unto you and these vertues will ap∣pear to you, which the Rosie Crucians,
who wrought miracles, obtained, but yee envious Tailors or unworthy Scorpionists, Calumniators, sons of base Ignorance, Journimen Traitors, foolish writers of Alma∣nacks and other leudness, that deceives them that trust him, railing down right and with studied lyes disparages our person, that was so kind to them as to lend them ten pound in Gold and bad lent them 100 l. if we had not found Them of an ungratefull ill Nature, we scorn to speak how much our love was to the sending and giving great gifts, These in requ•••• Provoke men to anger, and quarrell, and pick words to advantage, and if any man invite them to fight, then begargly coward∣like run to Law, and bring false witnesses to justifie their deceitfull devices, to get money And so some of these Astrologicals live, at this Leud rate being not worthy of any regard, But saith a poet.
Since by thy late lost love. I have found out,
Thy frindships fam'd like the Common rout;
Who prise mens worths at an vnconstant rate
Just as they se' them raised or pres'd by fate,
When we look uppon his naturall pa∣rents, Kindred, and relations, and consider
his education, we indeed must give him his due title i. e. a man that by his own in∣dustry and a little instruction (of an Astrologer and our self) hath obtained knowledge in Astrology and Geomancy and can make an Almanack &c. but he is so envious scandalous and malitious against others, that it clouds his better parts, The late years of tirany admitted stocking wea∣vers Shomakes, Millers Masons, Carpenters, Bricklaiers Gunsmiths Porters, Butlers &c. To write and teach Astrology and Phisick, and what a noysome spawn of brates, (as Mr. Talbot calls them) are generated of the Frothy brains of these illegitimate scriblers, that went a whoring after the press, and railed against Monarthy and all men, & can∣not yet love one anothe, we forbid these to come nigh our writings for they are your enimies and stand out a precipice, that ye may ere and fall head long into misery; if any therefore through his incredulity or dulness of intellect, doth not obtain his desire let him not impute the fault of his Ignorance to us, or say that we have erred, or written falsely and lied, but let him accuse himself, who understandeth not our wri∣tings for they are obscure, and covered with divers misteries, by the which it will
easily happen, that many may ere and loose their sense, therefore let no man be angry with us, for we are envious against no man, but have folded up the truth of this science with many Enigmaes, and disper∣sed it in divers places, for we have not hidden it from the wise but from the wick∣ed and undgodly and have delivered it in such words which necessarily blind the foolish, and easily may admit the wise to the understanding of them thus being will∣ing to teach any ingenuous man form our Vergin pallace in
HermeupolisMay. 3 1664.
JOHN HEYDON.
To the most accoplisht Philoso∣pher and learned Secretary of Nature, Mr. John Heydon on his Elhavareuna or Ha∣maguleh Hampaaneah. The Harmony of the World, The Temple of Wisdome, The Holy Guide, G•ia Imperialia, The Idea of the Law, and his other Admirable works written about 17 years since, that are now Published.
NOw the wits do sally, and attempt your guard;
O' how your busie brain doth beat & ward;
Rally and reinforce! rout! and relieve;
Double reserves, and then an onset give
Like marshall'd Thunder back-dwith flames of fire
Storms mixt with stormes! passion with globes of Ire
Yet so well disciplin'd that Iudgment still
Swai'd, and not rasht Commissionated will
No, words in you know order, time, and place,
The instant of a Charge, or when to face
When to persue aduantage and where to halt
When to draw of, and where to re-astault
Such sure Commands streams from you that 'tis one
with you to vanquish as to look uppon
So that your ruin'd Foes groveling confess
Your conquests were their fate and happiness
Nor was it here your businesse to war
With forreign Artists: But thy Active star
Doth course a home bred mist, Astrology
And shew its guilts degrees, wherein a lie
How Simple men abuse it and Geomancy
I challenge all against 'them can say
Sentence expell them, And let your sun
An ever lasting stage in honor run
By that its motion to thee ye of man
Wave still in a Compleat a Miridion.
March 25 th 1664. at 10 ♄ A.M
Sir. Kepple Drue Baronet.
To the Admirable Philosopher and Law-yer Mr. JOHN HEYDON
THis is no Wanton Gallant that lies
Angling for babies in his Mistris's eyes,
And think there's no heaven like a bale of dyce
Six horses and a Coach with a device
A cast of Lacquies, and a Lady-Bird,
An Oath in fashion and a guilded sword.
That smoak Tobacco with a face in frame
And speak perhaps a line of sence to th' same,
That sleeps a sabbaoth over in his bed
And if his Play-books there will stoop to read,
Doth kiss its hand, and Congey a-la-mode,
And when the nights approaching bolt abroad;
Unless his honour's worships rents not come,
So he fals sick, and swears the Carrier home:
Else if his rare devotion swell so high
To wast an hour-Glass on Divinity,
Tis but to make the Church his Stage, thereby
To blaze the Taylor in his Rebaldry
Ask but the Parrot when his distress shall fall,
Like an Arm'd man uppon him, where are all,
Those rose buds of his Youth, those antique toyes,
Wherein he sported out his pretious dayes;
VVhat comfort he Collects from Hawk or Hound,
Or if amongst his looser hours he found,
One of a thousand to redeem that time
Perish'd, and lost for ever in his prime.
Or if he dream'd of an eternal bliss,
And swears God damn him he nere thought of this,
But like the Epicure ador'd the day
That shin'd rose up to eat and drink and Play;
The more sprightly Element of pure fire
Above that Gallant doth advance this higher.
This Author's Noble great and wise
His Soul aloft doth soar above the skies.
To God himself, And whats to come he knows,
So to prevent impendent dangers shewes;
Sure Jove descended in a Leaden showre
To get his Perseus; hence the fatal power,
Of Taylors Almanacks; Planets thus Alli'd
Fear to commit an Art of Parricide.
Go on brave Sir, and let the world Consess,
You are the greater world, and that the Less.
Thomas Revell Esq;
To his most Honour'd friend Mr. John Hey∣don upon his most Excellent Philosophy.
Here, here is philosophy; here you may read
How long the world shall live, and when't shall bleed
Oh' how I am rapt when I contemplate thee
And wind my self above all that I see
Pardon great sir for the Astrologicall Crew,
Gain, when made Bankrupt in the scales with you,
The spirit of your lines, infuse a fire;
Like the worlds soul, which makes me thus aspire,
As he who in his Chracter of light
Stil'd Gods shadow, made it fare more bright
By an Eclipse so glorious: light is dim
And a black nothing when Compar'd to him,
So tis illustrious to be Heydons Fool
And a Iust trophee to be made his spoile
He span's the Heaven and Earth, and things above
And which is more joyn Natures with there love,
He's proof against th'arttilory of verses
Whom neither Bilbo, nor invention peirces
You'r sure inchanted Sir, your double free
From Astrologers and th're squibbed Poetry,
For a new East beyond the Stars I see.
Where Breaks the day of thy Divinity,
He makes me Earth, Now a star and then,
A Spirit: Now a star and Earth Again;
He Crowns my soul with fire and their doth shine,
But like the Rainbow in a cloud of mine,
VVho sees this fire without his Mask, his eye
Must need be swallowed by the Light and dye;
August 4th at sun set 1663.
Charles Potter Esq;
To the most accomplisht Philoso∣pher and learned Secretary of Nature, Mr. John Heydon on his Elhavareuna or Ha∣maguleh Hampaaneah. The Harmony of the VVorld, The Temple of VVisdome, The Holy Guide. The Idea of the Law,
MOst Learned Sir, it rather were my part,
At distance to admire not here insert
These rustick lines, which merit cannot raise,
What Mortal's able to set out thy praise?
The Deity's in explicable, so are you
All that you write we must confess is true,
Ʋnless vve have Chymaera's in our brain
And what we do not know is false maintain,
We may deny Rome is, Persia doth stand
Say Euphrates no River, Affrica no Land,
Though curious you, have from those places come
Whilst we our Ignorance do hug at home
The world and all therein you know so well
The great Caballs of Heaven and knacks of Hell
That we may safely affirm if that you please
You can another world make with much ease,
All that Dame Nature has, you know and more,
For she to make you rich is now grown poor
All that I fear; the fates will call you hence
Nature depose, and place you on her bench
Your knowledge is so great it may controul,
More worlds then one, And all your wit can rule.
March 26 die ♄ h 40 P. M 1664.
Thomas Tilli•n a Philosopher by fire to the Duke of Buckingham.
To his Loving Ingenious friend Mr. John Heydon upon his Harmony of the World, Temple of VVisdome, and Holy Guide &c.
Mr Careless Phrase and words that lye Neglected
This vertue have, that they'l not be suspected
Others may over praise your Book (for vve
The best things often over-rated see)
So what I write will aequidistant lye,
From polisht wit, and servile Flattery,
Bees from a bruised Ox, says Maro, breed,
But you draw honey from a*Tatter'd weed
Who borrow'd of you Gold, yet doth complain
Much of poverty, whose empty Brain,
Measures the slow-part Planets by the glass
And when th' Nativity's done its poor alas
But now theventricles of your pregnant brain
Give birth to a brave man issues without pain
Seeing your wit's so pure, your phrase so clean
Your sence so weighty that each lines a chain
Of Gold 'twixt Jupiter Hismael and the Gods,
Mercury and Mars that are now at odds
Your Book (like a young true born Eagle may
Behold the sun in publick at noon day.
Colton May 13 8 h. 30. A. M. Die ♀
Frederick Talbot Esq;
To his honour'd Friend Mr. John Heydon on his most excellent principles of Philosophy, in The Harmony of the World, The Temple of Wisdom, The Holy Guid, Hameguleh Hampaaneah, Elhavareuna, Ocia Imperialia and the Idea of the Lavv; all written near 17 years since, and by Gods Providence now printed.
WOuld you those Pillars see (those Reliques) have
[Ruins of time and knowledge] Seth did save,
From the impetuous Sea, when waves were all,
And all were waves within these Pages small,
You'l find them in their antient Lustre shine,
Not counterfeit, but rich and masculine.
Or what Fgyptian Sages sometime set,
In their Papyrus books (Rowls vastly great)
VVhilst Arts and Letters were no common things
But Preists and Poets Princes were and Kings,
E're Learning a Ludibrium became
To the audacious Rout [oh hapeless shame!]
E're Sacred Page vulgar Thumbs could soil
Thence feeding black Seditions lamp with oile.
Books (Monuments of banish'd winds) do live,
And (if from pure Minerva's born) survive
VVhen titles, tryumphs, Arches Name, become
Silent ith' ruins of a ruin'd tombe.
VVhen Scipio's, Pompey's, Caesar's Lawrels may
By long success of wasting years decay,
Good Books (eternal products of the brain
Not onely live but may grow fresh again
March 26 1664.• h 30 A. M.
W. Smith Master of Arts of Clare Hall in Cambridge
A Catalogue of those things contained in these Bookes
First Book.
1 The white Elixir of Quicksilver
2 The white Ferment
3 The red Elixir of Mercury alone
4 The red Ferment
5 The Accurtation of the red Elixir
6 The Phisicall and Alchimicall Tincture of thered Lion and the glue of the Eagle.
Second Book.
1 The Elixir of Copper
2 Of Augmentation and projection
3 Of the Blessed stone or Elixir of Life and of its vertues and also of Malleable glass
Third Book.
1 The Elixir of Saturne white and red and also of Jupiter
2 The Abreviation of the work of Saturn
3 The Elixir of Mars
4 A short work of the Phisicall and Alchi∣micall Tinsture
5 The Magistry of Pearles
6 The Composition of Carbunkles
7 Of Minerall Electrum
8 The Explanation of the Philosophers words when they speak of the tenth number wherein the stone is perfected and also the wonderfull Secrets of the animiall stone with two other of his works
Page 1
The Rosie Crucian CROWN Set with Angels, Planets and Mettals &c.
The First Book.
CHAP. I.
1 Of the Gold Mercury or Argent vive. 2 Purification. 3 Sublimation. 4 Cal∣cination. 5 Exuberation. 6 Solution. 7 Separation. 8 Conjunction. 9 Putre∣faction into Sulphur. 10 Fermentation. 11 Multiplication in vertue. 12 Mul∣tiplication in quantity.
HE that can make the Stone of Ar∣gent vive or ☿ alone, is the greatest searcher out of Art and Nature: because there is all that in ☿ which wise men do seek, for, Quick-silver is the mother and sperm of all Metals and their nearest matter: and it is not onely a spirit but a body, it is also
Page 2
a middle Nature and also a sulphur, it is a ling∣ring ☿, it dieth and riseth again and is fixed with its own proper Elements: wherefore it is first ne∣cessary that it be purged from its impurities.
The purgation or purification is on this wise; grind it upon a Marble with a muller or a wod∣den Pestill in a wodden Morter with common salt and a little vinegar springled thereupon till the salt be black, then wash it well with vineger and dry it easily at the fire, or at the Sun, then strain it through a double cloath or a new skin of a sheep till it be dry and the vi∣neger clear taken away and be of a white co∣lour and clear.
Grind it upon a Marble with a little ☿ su∣blimate and let it mortifie and in corporate with it: then grind it with its equall weight of salt-Peter and green Coperas till it be like a paste; Then put all into a subliming glass and in Ashes sublime all the ☿ that it be white and clear as snow in the head of the Limbeck sublime it again three times or oftener and i• will be pure ☿ and sublimate.
Put one pound of this ☿ sublimate into two pound of common Aqua fortis by little and little at once as by two at a time till all b• dissolved like sugar in wine then shut the gla• and set it in Balneo to dissolve the space of 1• days then distil away the Aqua fortis in a lenthe• in Balneo and the ☿ will remain in the bottom like butter of a white colour. And calcined b• corrosive water.
Put this calcined ☿ into an Earthen bod•
Page 3
with a Limbeck and in ashes sublime the whole dissolved substance three times which will then be very white and then it is called Mercury Ex∣uberate.
VVhen you have three or four pound of this, receive the third part and fix it by often sublima∣tion till it remain in a hard mass and ascend no more but remain fixed.
VVhich is called the Glue of the Eagle or the prepared body permanent and the volatile made fixed which is to be reserved for the earth of the stone.
Dissolve the other two parts in Balneo or in a cold Cellar or put it in a blader and hang it over suming hot water till it be all come to water.
Take this water thus made, and digest it in a Circulatory well closed the space of nine days then put it in a body with a head and receiver well luted and in ashes or Balneo distill the wa∣ter of a white coulour or milkie and is called Lac Virginis, dissolving all mettalls and so you have seperated the spirit of the stone which is also called the lingring spirit and the white Tincture of the white stone of Mercury.
Take the third part which before you re∣served and fixed called the glue of the Eagle, as much of it as you please and add thereto equal weight of its spirit or Lac Virginis and close up the glass and so you have joined the Man and the woman, ☿ with his own Earth; the spirit with the body. See the Holy Guid.
Set your Lac Virginis thus joyned with his own, Each in Balneo to putrine 150 days and
Page 4
there let it stand unmoved; after forty days it will be black, and it is then called the head of the Crow: then it will be of a green colour after that the Peacocks tail, and many false co∣lours for between this and white it will ap∣pear red but at last you shall see it white and then encrease your fire and it will stick to the sides of the glasse like fishes eyes Then have you each in the nature of Sulpher, Read the Holy Guid.
Take of this Sulphur as much as you please and weigh it and add thereto two parts of the white Tincture or Lac Virginis and set it in Bal∣neo to dissolve the space of six days then distill away the Lac Virginis or Tincture and the Sul∣phur will remain in the form of Liquor for it is the Liquor of the white sulphur of ☿ which is to be joined with the Liquor of the sulphur of Luna or siver.
The Sulphur of the white Luminary or silver or Luna is made as the other whereof we shall speak more in the next Branch. This Liquor of the sulphur is the soul which is joined with the spirit and body which quickeneth the whole stone. The other conjunction before was onely the union of the spirit and the body: but this is a threefold copulation viz. The uniting of the soul, spirit, and body.
Adde equal weight of these two Liquors of sulphur that is to say the liquor of the sul∣phur of Mercury and of silver and Luna, and close well the glasse and set it in Ashes till it be white, for it will be of all coulours again
Page 5
and at last white; And then is it the perfect stone converting all Mettalls into silver.
This stone or Elixir is thus multiplied in vertue dissolve it in your Lac Virginis and distill it away and dry it and dissolve it again &c. And let it be so often dissolved and dry∣ed till it will drie no more but remain in an incombustible oyl. And is then Elixer of the third Order.
Take one part of this Elixir and project it upon 100 or 1000 parts of melted silver (according to the goodness and vertue thereof) and it will turn the silver into a brittle Mass or substance, which beat to powder in an Iron or brasse Morter or upon a Marble, and pro∣ject one part of this powder upon 100 parts of ☿ purged made hot, and it will be perfect medi∣cine whereof one part turneth 100 or 1000 parts of other bodies into good silver. And this way is your Medicine multiplyed in quan∣tity.
Page 6
A Corollary.
IT remaineth now that we speak of the Me∣dicine or the Elixir of Life, which is called potable silver. But although the Liquor of silver may be made potable silver if it be cor∣roberated before by digestion in Balneo 7 days with the spirit of wine and then distill away the said spirit of wine that the oyl of the silver may remain in the bottome which may easily be given for medicine, Yet the Philosophers would have us do otherwise for they teach us to bring the mettalls first into their quintessence before they be taken inward∣ly, and that their is no other quintessences but those that are of a second nature according to the old saying,
Elixir de te est res secunda
De quo sunt facta corpora munda.
That is to say the 4 Elements are destroy∣ed and by putrifaction a new body created and made into a stone, which is the quintessence as Ripley would have it; But I do boldly and constantly affirm that there is no true silver or potable silver nor Qintessence unless it be first Elixir and that is done in a quarter of an hour by projection of the Elixir upon silver or pure gold molten according as the Elixir was red or white. If therefore you desire after
Page 7
the first composition of the Elixir to make the Arcanum of Argentum or Aurum pota∣bile project the Elixir or Medicine according to his quality or property upon pure silver or gold molten, and then it is made brittle and fran∣gible and grind it to powder and take thereof so much as you please and dissolve it in distill∣ed vinegar (or rather in spirit of wine) the space of nine days, then distill away the vineger or spirit of wine, that which remaineth in the bottome is the true Medicine, Quintessence, Elixir of life, Ferment of ferments and incom∣bustible oyl converting mettalls and Mans body into perfect health from all diseases of mans body which proceed from Mercury and Luna. And thus is the true potable silver made cure∣ing the Vertigo, Sincope, Spilepsy, Madness, Phren∣cy Leprosie. &c. And this is the right way of making the stone of Mercury alone; but the Elixir cannot be made without the Addition of silver to the white, and of gold to the red.
Page 8
CHAP. II.
1 Luna. 2 pure Silver. 3 Calcination. 4 Solution. 5 Putrefaction. 6 The Sulphur. 7 The Liquor of the Sulphur. 8 White Fer∣ment.
HERMES saith, The Elixir is nothing else but Mercury Sol and Luna, by Mercury nothing is understood but the sulphur of nature which is called the true ☿ of the Phy∣losophers, and that sulphur gotten by putri∣faction by the conjunction of the spirit and of the body of imperfect bodyes or mettals.
By Sol is meant gold, by Luna silver, both of them are to be joyned to imperfect bodies, that is to say, white sulphurs and red, whence the same Hermes in his treatise of Sol saith there happeneth a conjunction of two bodies and it is necessary in our Maistry; And if one of these bodies onely were not in our stone it would never by any means give any Tincture, Upon which Morienus saith. For the Ferment prepareth the imperfect body and converteth it to its own nature and there is no Ferment but Sol and Luna, that is, gold and silver. Of which Rosinus Sol and Luna prepared (that is •o say their sulphurs) are the ferments of met∣tles in colour, See the Holy Guid.
Page 9
But this is made more evident by Raymund in his Apertory where he saith there is no fer∣ment except Sol and Luna, for the Ferment of the stone to white is silver and to the red gold, as the Phylosophers do demonstrate because without ferment there doth proceed neither gold nor silver nor any thing else that is of its kind or nature, therefore join the Ferment with its sulphur that it may beget its like, because the Ferment draweth the sulphur to its own colour and nature also, and weight and sound because every like begetteth its like. Because the Fer∣ment even as Sol tingeth and changeth his sul∣phur into a permanent and piercing Medicine. Therefore the Philosopher saith he that know∣eth how to tinge sulphur and Mercury with Sol and Luna, shall attain to the greatest secret. And for this reason it is necessary that Sol and Luna be the Tincture and Ferment there∣of. You may read in the Holy Guide.
And so also Arnoldus in his Rosary, There is no body more noble or pure then Sol, or his shaddow that is to say silver without which no tingeing Mercury is generated. He that endeavoureth to give colour without this gold or silver goeth blindly to work like an Asse to a Harp, for gold giveth a golden and silver an argentive colour therefore he that knoweth how to tinge ☿ with Sol and Luna cometh or reacheh to the secret which is called white sulphur, the best to silver which when it is made red, will be red sulphur to gold the best.
Page 10
Take pure Luna, that is to say silver that is best which is beaten into leaves and bring it into calx with ☿ And it is then called water sil∣ver then is the Luna well prepared for Calcina∣tion. See the Holy Guide.
When you have your silver thus prepared, take 4 or 6 ounces thereof, and put it in double proportions of Lac Virginis mixed with equall quantity of corrasive water to dissolve in an egge glasse. After it hath dissolved so much as it can in the cold, set in Balneo and there let it stand 9 dayes till the whole substance of the silver be dissolved into a green water, then let the Balneo cool and take it out, and put the dissolution into the body and set thereon a head and distill of the water from the matter remain∣ing which is the oyl of the silver Calcined not into a calx but a Liquor, because this Lac Vir∣ginis if it be mixed or joined with common Aqua fortis or alone without it (as it pleaseth the Operator) is so strong that the very Dia∣mond cannot resist it but is dissolved: There∣fore this water is called the water of Hell and is the onely miracle of miracles of the World, because it containeth such a fiery nature in it self and propriety of burning of all bodies into Liquor whereas the Elementall fire prevaileth no further then to reduce mettalls into calx or ashes. But to return from whence we digressed I now come to the third operation.
To the end therefore that this liquor or oyl of silver may be more perfectly dissolved and that all the imperfection of adustion may be
Page 11
taken away, which by the Antients is called the corroberating of the lest humidity. Put this Oyl or liquor into another egge glasse like the former power thereupon so much spirit of wine above it 4 fingers then close well the glasse and set it in balneo to digest 7 or 10 dayes and you shall find the oyl or liquor turned into a thin or rare water oyl: put this water into a still and in balneo draw away the spirit of wine till none of the spirit of wine remain with the silver dissolved. And thus have you your silver prepared for putrifaction.
This Liquor of silver is potable but not the Quintessence put this water into a fit putri∣fying glasse and seal it up and set it to putrifie in balneo till the time of putrifaction be past which is about 150 days, and when you see the first sign of putrifaction which is called the head of the Crow encrease your fire a little till all colours begin to appear and you see it begin to be white,
When you see it white encrease your fire yet more and it will rise up and stick to the sides of the glasse most transparent like the eyes of fishes which is Sulphur of Nature or salt, or the putrified body of the white Lumi∣nary, viz. Luna, which yet is not so hard as a body nor so soft as a spirit but of a mean hardness between a spirit, and a body, and is called the Phylosophers Mercury and the Kay and mean of joining Tinctures.
But to come to the liquor of the white Lu∣minary, this body being brought into Quint∣essence
Page 12
is prepared for dissolution like the sul∣phur of the imperfect body, but whereas that is done by the vertue of the white tincture or Lac Virginis I rather do it by vertue of the fire naturall which is the spirit of wine and after the drawing away thereof it remaineth in a Liquor.
Now this liquor of Luna dissolved is the Quintessence which then is the liquor of the white Luminary and the sole as Exinadius saith quickening the whole stone without which it is dead and will neither give form nor co∣lour.
Therefore the fourth part of this liquor of the white Luminary is to be joined to three parts of the former liquor of the sulphur of ☿ and after to be kept in a lent fire of Ashes Well closed till it passe through all colours and at last come to its former colour of whiteness and so the stone is fermented and turned into the white Elixir.
The Residue of the foresaid dissolved sul∣phur keep diligently and therewith ferment the white sulpher of other imperfect bodies or stones into Elixirs, which when they are thrice dissolved and again congealed and re∣main in a liquid substance then they are called incombustible oyles and Elixirs of the third order.
And thus the stone is made of ☿ alone.
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A Corrollary.
HAving spoken of the white stone it now resteth that we speak of the making of the red Elixir, vvhereof there is two processes the first whereof is from the Radix i. e. the long way: the other an accurtation that is much shorter and more excellent, And this way the Elixir may be made in 80 days and excells all other accurtations neither is there found therein any diminution of the vertue but is a plentifull and perfect fulness of power and vertue having all the properties which the Elixir ought to have. The process whereof these three follow∣ing Chapters will plainly shew.
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CHAP. III.
1 Vivum. 2 Sublimation. 3 Calcination. 4 Precipitation. 5 Solution. 6 Fixed oyl. 7 Inceration. 8 Desiccation. 9 Contrition. 10 Fermentation. 11 The Red Elixir. 12 The third Table
IT is not necessary to speak in this place of the urgation of ☿ because we spoke thereof before.
The sublimation is to be done otherwise then in the former worke for that which is called sublimation here is not done with vitrioll and salt peter but is only the distillation of the ☿ in an earthen body with a limbeck and that by it self without any addilament.
When the ☿ is once sublimed in ashes wholly into the head of the limbeck having a retainer joined thereto take off the head and with a fea∣ther gather the sublimed matter and you shall find your ☿ of a black colour having lost his fairness and like a dust or powder sticking to his body.
Put it again into the body and sublime it as before and reiterate this work 7 or 9 times un∣till you have a sufficient quantity of this pow∣der that is to say a pound or more. And this is the Calcination.
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When you see your ☿ will ascend no more but remain in the bottome of a black colour and that is dead and brought perfectly into calx let it cool and remove your body into sand till it be turned into a red colour; And this is the perfect precipitation prose without the help of any corrosive water, take a little of this powder upon a hot iron plate if it fume, dry it longer, if not it is well.
Take of this red powder as much as you will dissolve and put thereupon at least his double weight of Lac Virginis and set in Balneo till you see your Lac Virginis stained a yellow or red colour then filter it from its feces and keep it by it self in a glass well stopped and dry the matter that remaineth in Ashes and pour thereon new Lac Virginis and do as before till you have drawn out all the tincture. And so your ☿ is dissolved.
Put these solutions into a body luting to a head and in balneo distill away the Lac Virginis and the red oyl precipitate will remain which is fixed and needeth no distillation but is the tinging oyl of red Mercury and the red tincture of the red stone of ☿ and the soul and spirit of the same stone joyned,
Therefore take part of the white Sulphur re∣served in the first Table and rubify it in ashes till it be red then imbile it with equal weight of the oyl of the tincture of this red ☿ and set it to dis∣solve in Balneo, and when you see it is dissolved into a liquid substance take it out.
Then set it in ashes or under the fire to fix
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till the matter being dried remain fixed and fusi∣ble standing in a mean heat not over hot which try upon a hot Iron plate and if it fume not it is well, if it do, encrease your fire till it be totally fixed and dry.
If this matter be imbibed again with its oyl till it drink up as much as it will and again dis∣solved in Balneo and then dried in Ashes, it will shew many colours and lastly appeared. And then it is the stone penetrating and fusible, apt for forme.
Join this imbiled matter (or stone) with the 4th part of the liquor or oyl of the red sulphur of Gold or the red Ferment, and dissolve it in Bal∣neo, and drie it again, and again dissolve it in a glasse hanged in the fume of hot water or Balne∣um and congeal it again till it stand like honey; Then it is the perfect red Elixir of Mercury.
The Multiplication or Augmentation of the vertue and quantity is shewed in the former Chapter.
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CHAP. IV.
1 Gold Sol. 2 Purged Gold. 3 Calcination. 4 Solution. 5 Putrifaction. 6 Filius, so∣lis Coelestis. 7 Filia Lunae Coelestis.
THe putrifaction or purgation of gold is done as the Goldsmiths use to do by melt∣ing it with Antimony that the gold may remain in the bottome pure and clear from other mettalls which they call Regulus.
Take 4 or 5 ounces of this refined gold, leaf or fileings and dissolve it in Lac Virginis, mixed with equal weight of Aqua fortis wherein salt Armoniack sublimed is dissolved, and when it is dissolved into a red Liquor or deep yellow then it is well calcined.
The solution and putrifaction is done as be∣fore you did with silver in the preparation of the white Ferment.
When you have your white sulphur of nature (after putrifaction) sticking to the sides of the glass, let it cool, and take out your glass and set it •n Ashes, and encrease your fire but not too much lest your matter vitrifie, and let your ashes be no hotter then you can hold your hand therein, and so let it stand till the sulphur be of a perfect deep red colour, Then have you the red sulphur of the red Luminary.
If you resolve this red sulphur in spirit of wine or distilled Vinegar into an oyl it is then the Li∣quor
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of the, red Luminary, And Auram potabile curing all infirmities if the spirit of wine or vi∣negar be destilled from it; But for this work it were better to dissolve it in our red Lac Ʋirginis spoken of in the second Chapter of the second Book; distill away the Lac from the sulphur in Ashes, and the sulphur remaining in an oile is the Ferment of all stones to the red. The augmenta∣tion of this red Elixir in vertue is with his red Tincture as before in the white Elixir with his white Tincture. The augmentation in quantity is by projection upon the body of gold molten: And that brittle matter of gold upon ☿ and if it be powdered and resolved with spirit of wine in∣an oyl as was said before of silver then it is the Quintessence of gold, and the great Elixir of life and the spiritual ferment for the transmutation of mettals and for the health of mans body.
The 5 Chapter sheweth the abbreviation of the Red Elixir.
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CHAP. V.
1 The Liquor of the red sulphur. 2 Fermen∣tation.
ALthough Raymund writing to King Robert was pleased to say, That every Accurtation diminisheth the perfection: because Medicines which are made by accurtation have less effect of transmutation, which I also ascent to with him for a truth, if the work be begun from the first fountain: yet because this work hath its begin∣ning from those things which before were brought to a perfect degree of perfection, there∣fore in this there is no diminution of the perfecti∣on as the same Raymund witnesseth lib. Mecur. pag. 103. saying thus.
Therefore it ought to be declared unto thee, that if they be both well prepared (and that thou begin with them) thou wilt do a wonderful work without any great labour sooner then if thou should begin with one thing alone; Therefore my son begin thy work of two things together as 〈◊〉 shewed to thee in the greater stone, when we spoke of the twofold custody of the actions which are caused by the bodies and spi∣rits.
By that which is caused by the bodies and spirits he means nothing else but sulphur, willing that we should begin with sulphur, to which I do so well agree that I begin this my accurtation
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with sulphur alone and I add no other body to this Elixir but onely the sulphur of ☿ alone crea∣ted of his own body and spirit.
Take therefore 2 ounces of the white sulphur that was described in the first Chapter and set it in ashes to rubifie, in 30 days it will be turned into red sulphur.
Which when you have done dissolve that sul∣phur in the red Tincture of Mecury when it is dissolved draw away the Tincture, in the bottom remaineth the Liquor of the sulphur.
To which if you add a due proportion of the liquor of the red Luminary it will be perfect Fer∣ment, which if you dissolve and congeal as before is shewed, it is then Elixir of very great vertue to the red work and no man can make a shorter a∣breviation in the world; And when the sulphur of any body is prepared it may this way very speedily be converted into Elixir by adding the li∣quor of the ferment.
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CHAP VI.
1 The Body. 2 The Spirit. 3 The Lion. 4 The Eagle. 5 The Phylosophers Lead. 6 Anti∣mony. 7 Antimony Mercury. 8 The Glue of the Eagle. 9 Solution of the red Lion into Blood. 10 Solution of the Glue of the Eagle. 11 Solution of the Blood of the red Lion. 12 Conjunction. 13 Putrifacti∣on. 14 The Stone. 15 Fermentation. 16 In the Trinity of The Phisical and Alchimical Tincture The Soul. 17 Is the Ʋnity of the Medicine.
TAke Antimony calcined so much as you please, and grind it to a subtile powder, then take twice so much Lac Virginis and put your powder of Antimony therein and set it in balneo 7 days, then put it into a body, and set it in sand or ashes till the Lac be turned red, which draw of and pour on more and so let it stand, when that is coloured red, pour it to the other and thus do till you have drawn out all the tincture set all this water in balneo or lent a∣shes to distill with a Limbeck, and distill it with a lent fire and first of all the Lac will ascend, then you shall see a stupendious Miracle because you shall see through the nose of the Alimbeck is it were a thousand veins of the liquor of this
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blessed minere to descend in red drops just like bloud, which when you have got thou hast a thing whereto all the treasure in the world is not equall; Now you have the blood of the Lion according to Rupesissa, let us here rest a little and speak of the Glew of the Eagle, of which Paracelsus thus saith.
Reduce Mercury so far by sublimation till it be a fixed Christall; this is his preparation of Mercury and his way of reducing it into the Glew of the Eagle, but above all I require that that way be used which is described by me before in the first Chapter, or that hereafter set down after this.
Then saith the foresaid Author, go on to re∣solution and coagulation, and I again will you to observe the same manner of solution shewed in the first Chapter before.
Now let us come to conjunction after the so∣lution of these two, take equal weight of them and put them in a vessel well shut.
After you have thus joined them together set your glass in your furnace to putrifie and alter the space of certain days. Therefore Paracelsus saith, then at length and presently after your Li∣li is made hot in your glass it appeareth in won∣derful manners (or demonstrations) blacker then the Crow: after that in process of time whiter then the Swan and then passing by yellow to be more red then bloud.
This being putrified and turned into red is to be taken for the stone, and then it is time it be fermented.
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Of which Fermentation Paracelsus thus speak∣eth, one part thereof is to be projected upon 1000 parts of molton gold, and then the medicine is prepared and this is the Fermentation of it. But if the half or one part of the liquor of the sulphur of gold before described be added to it then it would be spirituall ferment, and would be much more penetrating in fortitude and fusible as Paracelsus doth testifie in his Aurora where he would have us to join the star of the sun or the oyl of sol to this stone. And thus the phisical Alchimical tincture is performed in a short time for curing all man∣ner of Infirmities and humane diseases (which is also the great Elixir for mettals) so courtly concealed by the Antients. Which Hermes Trismagistus the Aegyptian, Osus the Gretian, Haly an Arabian, and Albertus Magnus a Ger∣man, with many others, have sought and pro∣secuted every one after their own method, and one in one subject another in another, so much desired by the Philosophers onely for prolonga∣tion of life.
In this composition Mercury is made a fixed and dissolved body, the blood or spirit of the red Lion is the ferment or soul, and so of trinity is made unity, which is called the Phisical and Alchimicall tincture, never before that I knew of collected or writ in one work And I swear: I had not done this except that otherwise the composition of this blessed medecine had for ever been forgot.
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A shorter way to make the glue of the Eagle.
If you desire to make the glue of the Eagle in a breifer way. Take part of the red precipitate prose as is taught before in the table of Mercury and dissolve it in distilled vineger and the vineger will be coloured into a yelow or delightfull golden colour and after you have destilled away the vineger there will remain in the bottome a white substance of the Mercury fixed and fair, which is to be joyned to the oyle of the Lion; And this work is much shorter and less laborious, look more hereof in the third Book.
The Calcination of Antimony into the red Lion.
Take Antimony well ground so much as you please and melt it in naked fire with salt Armoni∣ack, and when it is melted cast it suddainly into a vessel almost full of distilled vineger wherein salt Armoniack hath been dissolved and thus melt it and cast it in three times, then pour off the vi∣neger from the Calx of the Antimony and drie it well and grind it small and dissolve it as before is taught, and so have you the Red Lion of the Philosophers Lead or Antimony.
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CHAP. VII.
1 Elixir. 2 Conjunction. 3 Seperation. 4 the Stone. 5 Fermentation. 6 The Earth. 7 Spi∣rit oyl, Blood of the Lambe. 8 Distilla∣tion. 9 Resolution. 10 Putrifaction. 11 Solution. 12 Vitrioll. 13 Calcination 14 Copper.
The first Chapter of the Elixir of Copper
MAny have sought out the way of the Mineral stone in vitrioll or green Cop∣peras, but they were altogether re∣ceived which common vitrioll by the Philoso∣phers is called the green Lion of fools. But this our noble red Lion taketh its original from the Metallick body of Copper. Although I am not ignorant how to draw an oyl out of Romain vitrioll of a more sweet smell and delightfull taste then any balsome if the Tincture be taken out of the calcined vitrioll in spirit of wine, yet the Philosophers will is, and command that it do consist of a Metallick vertue wherewith the transmutaion of mettalls is to be effected. Therefore they say it is to be made of bodies and not of spirits as of vitrioll sulphur as well and the like. Whence I find it written in the
Page 26
Philosophers Turba and in the first Exercitation: But the Philosophers stone is a metallick matter converting the substances and forms of imper∣fect mettalls, and it is concluded by all the Phi∣losophers that the conversion is not made ex∣cept by its like, therefore it is necesary that the Philosophers stone be made of a metallick matter, yet if any be made of spirits yet it would be better and much more Philosophical and more near to a metallick nature to be made of bodies then of spirits: but if by Art the body should be turned into a spirit then the same body would be both body and spirit, and not to be doubled but the stone might be made of such a body or spirit. but let us return to our purpose; It being granted that this our vitrioll is such a body according to which Paracelsus testifyeth in his Aurora Philosophorum under this Aenigu∣ra or secret of the Antient Philosophers.
Visicabis Interiora Terrae Reclificando Invenies
Occultum Lapidem Veram Medicinam.
Out of the first letter of every word of this Aenigura is gathered this word VITRIOLUM by which is meant that thereof the stone or me∣dicine may be made.
Therefore Paracelsus saith, the inward parts of the Earth are to be visited; not onely the Earth which is vitrioll, but the Inward parts of the Earth, he meaneth the sweetness and red∣ness, because there lieth hid in the inward parts of vitrioll a subtill noble and fragrant juice and pure oyle.
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And this is especially to be noted the producti∣on of this Copper into vitrioll is not to be done neither by calcination of the fire nor distilla∣tion of the matter, lest it be deprived of its green∣nesse which being lost it wants both power and strength.
Paracelsus speaks not one word of the prepa∣ration of this vitriol by whose silence many have erred, therefore I determined to leave him here a little and to prosecute and follow the order of the Table wherefore: begin with the calcina∣tion of the metall. And note that this calcina∣tion of Copper is made that it may be turned into vitrioll and not the calcination of vitrioll made of copper.
Take therefore as much copper as you please and dissolve, Calcination it in Aqua fortis to a fair green water, then set it 3 or 4 days to disgest till the matter be clear which pour out into a limbeck and in Balneo draw away the corra∣sive water so that the matter remain dry for then it is calcined.
Then upon every 2 pound of this calcined matter pour a gallon of distilled Vinegar and lute it up in a glass, and set it in balneo al∣most boyling the space of 7 days, when it is cold put into a limbeck to distill away all the vinegar in balneo, and in the bottom of the Alimbeck you shall have your vitrioll very well congeal∣ed far fairer then Romain vitrioll which is cor∣poreal and metallick vitrioll.
Which Vitrioll I do not dissolve in rain∣water like the Paracelsians, but rather with
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Lac Virginis as before is taught in the former Chapters or in Raymunds Calcination water, and after its dissolution and perfect digestion, that is to say 15 days I put it into a limbeck and balneo draw off the Lac virginis, which being done you shall find an oylie water green and clear upon which pour the spirit of wine and after it hath been digested 7 days and the spirit of wine di∣stilled away in balneo you shall find your green water perfectly rectified made pure subtile and spiritual, and apt for putrifaction, for if it be not well dissolved and rarified it will not pu∣trifie.
But now that I may join with Paracelsus in the manner of putrifaction I return to him and say with him commanding to disgest in a warm heat in a glass well closed the space of some moneths, and so long till diverse colours appear and be at length red which sheweth the termination of its putrifaction.
But yet in this process this redness is not sufficiently fixed, but is to be more fully purged from its feces in this manner.
Resolve it or rectifie it in distilled vinegar, till the vinegar be coloured then filler it from its feces. This is its true Tincture and best re∣solution and rectification out of which a blessed oyl is to be drawn.
This Tincture being thus resolved and rectified, is to be put into a body with a limbeck and in balneo distil the vinegar gently away.
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Then in sand or ashes lift up the spirit gently and temperately, and when you see a fume ascend into the glass and red drops begin to fall out of the nose of the limbeck into the receiver, then the red oyl beginneth to distil, continue your di∣stillation till all be come over, when it is done you shall have the oyl in the receiver lifted up and separated from its Earth more delightful and sweet then any balsom, or Aromatick with∣out any sharpness at all, which oyl is called the blood of the Lamb. In the bottome of the body you shall find a white shining Earth like snow, which keep well from dust and so you have the clear Earth seperated from its oyl.
Take this white Earth and put it in a glass viol, and put thereto equal, weight of the oyl or soul and body, will receive it and embrace it in a moment.
But that it may be turned into a stone when you have joined these two together, set it into our furnace the space of 40 days and you shall have an absolute oyl of wonderful perfection wherewith Mercury and other im∣perfect mettals are turned into gold. As Para∣celsus was pleased to say.
The stone being thus made, I now come to the fermentation without which it is not possible to give form to it neither will I adhere to the opi∣nion of one man alone contrary to all the Phi∣losophers alone, that is to say, Paracelsus repug∣nant to the rest of the Philosophers because they all of necessity have decreed to give form to the
Page 30
stone by ferment and union, that is to say, of an imperfect body, and by how much the ferment is more spirituall the stone will be of so much more penetration and transmuta∣tion.
These things being promised I do not think it sit that you should proceed to projection upon Mercury instead of fermentation as Paracelsus teacheth, or that the stone should be fermented his way with gold either corporeall or spiri∣tual.
Which gold will be the foundation of the first projection. but what do the Philosophers command us to do? that projection that is to say fermentation, be made of a perfect foun∣dation, and that upon imperfect bodies that medicines may be made which foundation of the stone or Elixir is not except it be onely the white or red ferment, in respect of which both gold and silver are said to be imperfect bodies, therefore this stone is to be fermented before it be projected upon the corporeal foundation or imperfect, that is to say corporeal gold.
Therefore joyn this oyle to the fourth part of the oyle of the sulpur of gold, and this is the true fermentation or conversion unto the Elixir.
Then Augment it in vertue by solution and coagulation, and in quantity by projection first upon the corporeal foundation that is to say gold, then that upon purified Mercury and that medicine upon other bodies which are most sit for projection, that is to say most fusible
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as Lead or Tinne, which after they are puri∣fied are most apt by reason of their easie melt∣ing.
And thus the Inward parts of the Earth are visited and by reflection the hiden stone is found, the true Medicine out of the green Lion of the Philosophers, and not of fools, and out of Corporeal and metal∣lick vitrioll not terrestrial and made of mineral coperas.
The Second Chapter of Aug∣mentation and projection of the STONE.
FIRST, Let us speak of the Augmentation of the vertue or quality; of which Ray∣mund saith, The Augmentation in qua∣lity and goodness is by solution and coagula∣tion of the Tincture, that is to say, by imbiling it with our Mercury and drying it. But let us hear Arnoldus more attentively, take one part of your prepared Tincture, and dissolve it in three parts of our Mercury, then put it in a glass and seal it up and set it in ashes till it be dry and come to a powder, then open the
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glass and imbile it again, and dry it again And the oftener you do the thus so much sha you gain and giveth more tincture.
And also as it is found in Clangor Buccinae, Dissolve it in the water of Mercury of which the Medicine was made till it be clear then con∣geal it by light decoction and imbile it with its oyl upon the fire till it flow by vertue where∣of it will be doubled in tincture, with all its perfections as you will see in projection be∣cause the weight that was before projected up∣on a thousand, is now to be projected upon ten thousand, and there is no great labour in this multiplication.
Again the medicine is multiplyed two manner of ways.
By solution of calidity and solution of vari∣ty. By solution of calidity, is that you take the Medicine put in a glass vessel and burie it in our moist fire seven days or more, till the medicine be dissolved into water without any turbulency. By solution of rarity, is that you take your glass vessel with your medicine and hang it in a new brass pot full of water that boil∣eth and close up the mouth of the pot that the medicine may dissolve in the vapour of the boiling water.
But note that the boiling water must not touch the glass wherein the medicine is but hang above it three fingers, and this solution will be above it in 2 or 3 days after your medicine is dissolved, take it from the fire to cool fix and
Page 33
congeal and be hard and dry this do often and and how much the more the medicine shall be dissolved it will be so much more perfect, and such a solution is the sublimation of the medi∣cine and its virtual sublimation, which the often∣er it is reiterated so much more abundantly and more parts it tingeth.
Whence Rasis saith the goodness of this mul∣tiplication consisteth in the reiteration sublima∣tion and fixation of the medicine and by how much more this order is repeated it worketh so much more and is augmented for so often as you sublime your medicine and dissolve it you shall gain so much every time in projection one up∣on a thousand and if the first fall upon a thou∣sand the third upon a hundred thousand the fourth upon a million and so infinitely. For Morienus the Philosopher saith; Know for certain that the oftener our stone is dissolved and congealed the spirit and soul is joined more to the body and is retained by it and in every time the Tincture is multiplyed.
Whence we thus read in Scala Philosopho∣rum, which also the Philosophers say. Dissolve and congeal, so without doubt it is understood of the solution of the body and soul with the spirit into water and congealation makes the soul and spirit mix with the body and if with one solution and simple congealation the soul and spirit would be perfectly joined to the body the Philosophers would not say dissolve again, and congeal, and again dissolve and con∣geal that the Tincture of the stone may grow
Page 34
if it could be done with one congealation on∣ly.
The Medicine is another way multiplyed by fermentation and the ferment to the white is pure silver and the ferment to the red is pure gold, therefore project one part of your medicine upon a of the ferment (but I say 3 parts of the medicine upon one of the ferment) and all will be Medicine, which put in a glass upon the fire and so close it that no air go in nor out, and keep it there till it be subtili∣ated as you did with the first medicine and one part of the second medicine will have as much vertue as one part, of the first medicine had (but here again Clangor Buccinae hath erred for it should be write thus) one part of the second medicine will have as much vertue as ten parts of the first medicine had. And thus by solution and fermentation the medicine may be multiplied infinitely.
We have spoken enough of this multiplicati∣on, we now come to the other way of aug∣mentation which is called corporeal multipli∣cation and according to Raymund is thus de∣fined.
Augmentation is the Addition of Quantity; whence Anicen writeth, It is hard to project upon a million and to preducate it inconti∣nently wherefore I will reveal one great se∣cret unto you, one part is to be mixed with a thousand parts of its nearest in kind (I call that nearest that is the body of the same met∣tal whereof the medicine was made or per∣fected)
Page 35
but to return again to Anicen, close all this firmly in a fit vessel and set it in a fur∣nace of fusion 3 days till it be wholly joined together. Whereof it is more largely and better set down by the said Author and the manner of the work is thus projected, one part of the foresaid medicine upon 100 parts of molten gold and it makes it brittle and will all be medicine whereof one part project∣ed a hundred of any melted mettall convert∣eth it into pure gold and if you project it up∣on silver in like manner it converteth all bodies into silver.
In Scala Philosophorum all sorts of projection is set thus down in few words. You must know that first it is said project, that is to say one upon 100 &c. yet it is better to pro∣ject nunc dimittis upon fundamenta and funda∣menta upon verba mea and verba mea upon diligans te Domine and diligam te upon atten∣dite. This breif Aenigua is thus expounded it is nothing else but the words and opinion of the former Author concealed under the Aenigura. Therefore let us repeat the words of this Aenigura or Oraccle.
Nunc dimittis super fundamenta
Fundamenta super verba mea
Verba mea super diligam te
Diligamte super attendite.
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These are trifles for the hiding and concealing the perfection of the Art if the expert Artist could be diverted with such simple words which though they are hard at first to young Artists, yet they are thus explained. We therefore begin with the first sentence.
Nunc dimittis super fundamenta.
This is here Allegorically taken for the last acti∣on almost of the work which is called the medi∣cine or stone, which medicine is to be projected upon the ferment that is to say upon the oyl of Sol or Luna, which are the ferments or foundati∣ons of the Art in spiritual augmentation (as before was said) upon molten gold and silver. And that spiritual ferment converted into medicine is to be projected upon molten gold or silver which are corporeal ferments in corporeal Augmentation and the corporeal fundaments of the Art upon quick silver.
Fundamenta super verbamea.
This is also spoken allegotically because in the Adage it is said words are wind, as if a word were nothing else but the motion of the lips and exhaltation of the lungs which no sooner arise from motion but fly away and are turned to air so likewise Quick silver or Mercury goeth out of the bodies of other
Page 37
mettalls and is so volatile in the fire or hear as words in the air. And therefore Mercury is likened to words upon which the fundaments are to be projected,
Verbes mea (vir Mercury) super diligam te.
That is to say upon other mettalls which have most affinity with quick-silver, and easie of fasi∣on as Saturn and Jupiter that is to say Lead and Tin, which by this concord and love are easily by the penetration and amiableness of the medicine converted into medicine. And one part of this medicine converteth other parts of mettalls into gold or silver according to the force and power of the Elixir, which other mettalls because they are the substances of the former bodies whereof the medicines were made. They are the atten∣dants of those medicines wherefore the Philo∣sopher commandeth that.
Diligam te be projected upon attendite that the second medicine or this last projected upon met∣tal especially that whereof the medicine (that is to say the stone) was made, should turn that mettall into gold or silver according to the proverty and quality of the medicine.
But to put an end to this projection, take it according to the opinion of Arnoldus gathered out of the 31 Chapter who willeth to project one part of the Elixir upon 100 of Mercury purged and all will be medicine upon other 100 parts of Mercury purged and all will be medicine, afterward project one part of this
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medicine last congealed upon 100 parts of Mer∣cury washed and all will be gold or silver, in all tryalls according as the Elixir is white and red. Lastly that I may briefly rehearse the ab∣solute manner of projection. First the medicine is to be projected upon gold or silver molten, then upon quicksilver purged so long till it turns it into medicine and lastly upon mettals most near, that they may be converted into pure gold or silver according to the properties and qualities of the medicine.
Because we have said something of the pro∣pinquity of mettalls that is to say, that the E∣lixir is to be projected upon that imperfect body out of which its Mercury and sulphur was first extracted, therefore it will not be unnecessary to set down one example that is to say if the medicine was made of Mercury then it is to be projected upon quick silver for make∣ing gold or silver because quick silver is a near body to Mercury and so of the rest. Yet it is to be noted, that all Elixirs may and ought to be projected upon quicksil∣ver, because quicksilver is the Mother and sperm of all mettals therefore quick silver made and turned into medicine, is to be projected upon a body, most near to it; Which is Lead or Tinne; Upon which the medicine is always to be projected, whether white or red for the making and transmuting of mettals, but both the quick∣silver and lead are first to be purged that they may be purified and deprived of their filth.
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Enough hath been said before of the purga∣tion or putrification of Mercury. We will now speak of the putrification of Lead.
Melt your Lead in a Crucible and when it is melted let it stand in the fire a quarter of an hour and put therein a little salt Armoniack and let it stand a while in the fire and stir it with an Iron spatnla till all the salt Armoniack be gone away in sume then scrape the skin away out of the crusible, that is up∣on the lead, then let it stand to cool and it will be much whiter and fairer. And thus you must purifie your lead or tinne, before pro∣jection, because no other bodies are so fusi∣ble and apt to melt wherefore every Elixir ought to be projected upon quicksilver and upon Lead or Tinne for making or transmuting of mettals.
But to the end the manner of projection may be yet more plain I will set down two rules which must be carefully observed.
The first whereof is that the first medicine that is to say the stone be projected upon the ferment always three parts of the medi∣cine upon one of the ferment and one part of this upon 10 or 100 of pure molten gold, and one part of this medicine thus made upon 100 parts of an imperfect body, that is to say, of Mercury for medicine. The later is that you must always consider the fortitude and debili∣ty of your medicine for it is to be projected so often upon quicksilver as it bringeth it in∣to a brittle medicine and when it faileth then
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Project one part thereof upon Lead or Tinne for making transmutation, according to the order and form of the Elixir.
These being remembred you may easily con∣ceive the order of Augmentation in vertue and quantity.
These Chapters being ended the other three which follow are set down in the next book, because we have spoken before of potable gold and silver, it is therefore necessary after we have made an end of projection to set down another table of the Elixir of life in the next place, and after speak of its vertue and power as we find it among all the Antient and modern Philosophers and so make an end of the first Book.
FINIS.
Hammeguleh Hampaaneah, OR THE Rosie Crucian CROWN SET WITH Seven Angels, 7 Planets, 7 Genii, 12 Signes, 12 Idea's, 16 Figures, and their Occult Powers, upon the 7 Mettalls and Miraculous vertues in Medicines; with the perfect full discovery of the Pantarva and Eli∣xirs of Mettalls prepared to cure the Diseased.
Whereunto is Added ELHAVAREƲNA Presoria, Regio Lucis, and Psonthon Books much desired by the learned of the world, Now Compleated and Communicated to all manner of Persons.
By John Heydon Gent 〈 in non-Latin alphabet 〉 A Servant of God and Secretary of Nature.
London, Printed by P. L. for Samuel Speed, and are to be sold at the Rain-bow in Fleetstreet. 1665.
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〈1 page duplicate〉
〈1 page duplicate〉
To the truly honourable and excellently Accomplished the most Renowned, John Lloyd Esq; Externall internall and eternall felicity be wished.
SIR.
I Dedicate my Books to you, and your Noble brother because wisdome and vertue cannot be parted, but-being my two guards of safty or preserving Patrons to defend me from •nvie and Malice, I presume to call you Governour of my Regio Lucis, and him Protector of Elhavareuna, or the High Preist of the Rosie Cross, and the Harmony of the world, the Temple of Wisdome, The Holy
Guide, Contain the power of Natural science and the most absolute Consummation ther• of, and that which is the Active part 〈◊〉Figures which by the help of the natur•• vertues of Mettalls, from a Mutuall a•• opportune application of them, brings for•• opperations even to Admiration, whi•• sciences the Rosie Crucians taught wh•• they came to worship our Saviour Chr•• when he was born. The Princes of all plac•• did study these sciences, as Hiarthas Ki•• of the Caldeans, Jespion Prince of t••Brackmans, Phroates The Indian Prince• Astaphon Duke of the Gimnsophists, Bud•• King of Babilon, Numa Pompillius Ki•• of the Romans Zamoxides Emperour 〈◊〉Thrace, Abbaris Priest of the Hiperbore•• Jewes, Hermes Trismegist a King and La• giver of Egypt, Zoroaster the son of ••∣romasus King of Persia, All these and ma•• more were Lovers of these Rosie Cruci•• Infallible Axiomata, and both writers an• patrons of this Kind of Learning, 〈◊〉Josephus The Hebrew Hermes Eranth•• King of Arabia &c. And Plato relates 〈◊〉Alcibiades that the sons of the Persian King• were instructed in these sciences, that th•• might Learn to administer, and distribu•• their Image to the Common-wealth of t•• world, and the Common wealth to it; and
•icero saith in his Books of Divination,••at there was none amongst the Persians •id enjoy the Kingdome, but he that had ••rst Learned Philosophy, Rosie Crucians•ontemplate the powers of Naturall, and •oelestial things, and searching curiously •nto their Simpathy doe produce incredible •owers in Nature into Publique veiw, so •oupling Inferiour Telesmes, Images, Ga∣••hes and other things as Allurements to •he Gift of superiour Angels Planets Genii, Idea's And figures and other things, ••at by the Mutuall application of Angels •lanets and stars to Genji and figures of Geomancy upon Mattalls, arise wonder∣full Miracles, not so much by Art as by •ature, to which Art becomes an Assistant •hilest it works these things eelctions being •ade of hours when Angels and Planets•re strong, figures and Characters rightly •ngraven or cast uppon prepared Spermatick •ure Mettall clear and fine, free from •ny Mixture. and all fitted to the Angel •lanet signe Idea, figure of Geomancy •nd these must be applyed to the person of •he Querent or Native, signified by the Angel Planet signe Genius Idea and figure, who shall then find the Coelestiall and terre∣striall powers, unite to his desire, and per∣forme
incredible extraordinary things, at cer∣tain, times Naturally and Rosie Crucian• as the most curious searchers of Nature making use of these things that are prepared by Nature only, by appling fiery active things to Earthly passive things, produce oftentimes effects before the time ordeined by Nature, which the envious scribler• think are Miracles and cry them down as Magicall with and in their under opinion termed Diabolicall, which ineed are Naturall works, the prevention only of the time coming betwixt, as if any one should pro∣duce Roses in the Month of March, and apple trees Blow and bear fruit in December and Ripe cherries, Grapes and Beans in January or make parsly grow into perfect plant within few hours, and cause greater things then these, as Clouds, rain, Thunders, and ani∣malls of divers kinds and raise the Dead, And spot Horses black and white like stars or any other colour, and very many trans∣mutatious of things these Books and Arts I submit (you excelling in Jugment and Can∣dour) to your censure, that if I have wrote any thing which may end either to the con∣tumely of Nature, offending God, or injury of Religion, you may condemn the errour; but the scandall of Malicious persons being dis∣solved,
you may defend the tradition of Truth, •nd that you would do so with these Books, ••d my self, that nothing may be Concealed •hich may be profitable, and nothing ap∣proved of, which cannot but do hurt, by which ••eans the Harmony of the World, The •emple of Wisdome, The Holy Guide, •egio Lucis and Elhavareuna, having passed •ur examination (aswell as my other Pa∣••ons) with approbation, may at Length be ••ought worthy to come forth with good suc∣••ss in publique as my other Books, and may •ot be afraid to come under censure of ••sterity, because I wear the most Noble ••tle of.
prill the 5 th at noon 1664.
Your most affectionate humble Servant and true honourer. JOHN HEYDON.
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The Rosie Crucian CROWN Set with Angels, Planets and Mettals &••
The Second Book.
CHAP. I. Of the blessed stone of the Philosophers 〈◊〉 the Elixir of life, and also the way 〈◊〉 making malleable glasse.
1 Elixir of life. 2 Gold dissolved. 3 Silv•• dissolved. 4 Gold melted. 5 melted Sil∣ver. 6 Projection of the red Medicin•7 Projection of the white Medicine.
HERMES Speaking of fermentation bids us to take the sun and 〈◊〉 shadow by the shadow he mea•∣eth the moon because in respe•• of dignity lustre and power 〈◊〉 is much more weak and inferiour then the 〈◊〉
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And the moon followeth the sun as a shadow doth the body and is not illuminated except by the light of the sun, we will first speak of the body, that is to say of gold, and after come to the shadow of which gold it is written in a book of Chimicall Art in this manner. The Philosophers stone is made of gold alone and onely by nature and is more sublime then them, which the Philosophers affirme cureth all infirmities. According to the opinion of this Philosopher I purpose to begin with gold alone and the medicine which is a new and sole nature, and antient and sound Quintes∣sence.
But to the end this gold may be better and more pure, it may be purged two manner of wayes that is to say, by Antimony and by dissolution in corrosive waters with which copper plates are mixed as Goldsmiths use to do which is called water gold.
When you have thus prepared your gold project one part of your red medicine (or red Elixir) upon 100 parts thereof when your me∣dicine is augmented in vertue and all that weight of molten gold will be converted into a red brittle masse which grind upon a mar∣ble to an impalpable powder.
Then dissolve these hundred parts or so much thereof as you please in distilled vineger or in spirit of wine, and set it to disgest in Balneo the space of a day or two then distill the spirit of wine from it in Balneo, and in the bottome will remain the fixed and pure oyl of the gold
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which is then the true Aurum potabile, and spiritual Elixir of life, if you would give to any one of this powder presently before it be con∣verted to oyl, warm a little white or Rhenish wine and dissolve in either of them so much of the red powder as will tincture the same into a red colour and the wine so tinctured will be Aurum potabile, but it would be better and more penetrating if it were tinctured with the fore∣said oyl.
In like manner is the white medicine to be projected after the purification of the silver in a corrosive water as is before declared.
And so the melted silver will be converted in∣to a brittle powder and white masse which likewise is to be dissolved and turned into oy• and thus the white Elixir of life is made an• potable silver curing and healing so far as i• is able humane diseases for it cannot be suppos∣ed that the Elixir of Luna hath so great vertu• as the Elixir of Sol hath.
Whence the Author of the book call'd correct•• falnerum and Richard Anglicus in his correct•∣ry. say whereas among the vulgar and Ph•∣losophers; God hath this report that being in his first disposition that it cureth the Lepr•∣sy and many other vertues, this is not exce•• by its compleat disgestion because the excellenc• of the fire acting in it consumeth all evil h•∣mours that are in sick bodies as well in hot 〈◊〉 cold causes, But silver can not do this because hath not so much superfluity of fire and is 〈◊〉 so much disgested and decocted with natural
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maturity, yet notwithstanding this it hath a fieriness occultly and vertually in it, but not so fully because the fire causeth not such Ele∣mental quallities as in gold. And therefore sil∣•er being in his first disposition doth not cure •he Leprosy so potently unless it be first dis∣•ested by Art untill it have the cheif degrees of •old in all maturity. Wherefore other sick •etallick bodies more weakly cure infirmities according as they differ more from them in •erfection and maturity some differ more some ••ss, which is by reason of the sulphur infect∣•• feid and burning of which they were made 〈◊〉 the beginning in their generation and coagu∣••tion and therefore they cure not whereas the ••e in them is burning and so infected with ••e Elementall feces with the mixture of other ••ementall quallities.
Seeing therefore that gold is of such vigor ••ongst the vulgar and that being in his first ••sposcion what wonder is it if it being brought •o medicine (as is experienced) by Art and 〈◊〉 vertue be subtiliated by disgestion of decocti∣•• and purgation of the quallities but it may ••en cure more nay infinite or all diseases.
It makes an old man young and revive, it •••serveth health strengtheneth nature and ex∣••leth all sicknesses of the body it driveth poy∣••• away from the heart it moysteneth the ••teries and breifly preserveth the whole ••dy sound.
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In the Ludas purorum it is thus written of the use of this medicine the manner of useing it according to all the Philosophers is thus, if you will use to eat of this medicine then take the weight of two florence Duccats of our Elixir and one pound of any confection, and eat of that confection the quantity of one dram in win∣ter. And if you do thus it driveth away all bodily infirmities from what cause soever they proceed whether hot or cold, and conserve•• health and youth in a man, and maketh a• old man young, and maketh gray hairs to fall it also presently cureth the Leprosy, and dis∣solveth Flegm mundifieth the bloud it sharpe•∣eth the sight and all the senses after a mo•• wonderful manner above all the medicines 〈◊〉 the Philosophers.
To which purpose we thus find in the R•∣sary of the Philosophers, In this (that is to 〈◊〉 in the Elixir) is compleated the pretious gi•• of God, which is the Arcanum of all t•• Sciences in the world, and the incomperable treasure of treasures (for as Plato saith) he th•• hath this guift of God hath the dominion 〈◊〉 the world (that is to say of the Microcosm 〈◊〉 because he attaineth to the end of Riches 〈◊〉 hath broke the bonds of nature, not onely 〈◊〉 that he hath power to convert all imperf•• mettalls into pure gold and silver, but rath•• because he can convert and preserve b•• man and every Animall in perfect health.
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To this purpose speaketh Geber, Hermes Ar∣noldus, Raymundus, Lullius, Ripley, Penotus, Augurellus, Aegidius, Valescus, Roger Bacon, Scotus, Laurentius, Ventura; and diverse un∣certain Authors.
Lastly, I now come to the generall consent of all the Philosophers and repeat what is found in their writings in the Book de Aurora con∣surgeat, and in Clangor Buccinae, It is to be noted that the Antient Philosophers have found 4 principal effects or vertues in the glorious repository of this treasure.
1. First, it is said to cure mans body of all infirmities.
2. Secondly, to cure imperfect mettalls.
3. Thirdly, to transmute base stones into pre∣tious gemmes.
4. Fourthly, to make Glass malleable.
Of the first. All Philosophers have consented that when the Elixir is perfectly rubified it doth not onely work miracles in solid bodies but also in mans body of which there is no doubt, for being taken inwardly it cureth all infirmities, it cureth outwardly by unction. The Philosophers also say, if it be given to any in water or wine first warmed it cureth them of the Phrensy, Dropsie, and Leprosy, and all kind of Fevers are cured by this Tincture and taketh away whatsoever is in a weak stomack it bindeth and consumeth the Flux of peccant humours being taken fasting it driveth away malen∣cholly and sadness of the mind it cureth the infermities of the eyes and dryeth up their
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moisteness and blearedness, it helpeth the pur∣blind, red or bloodshot eyes it mollifieth the primy or web the Inflamation of the eyes and all other incident diseases are easily cured by this Philosophical medicine.
It comforteth the heart and spiritual parts by taking inwardly it mittigateth the pain of the head by anointing the temples therewith maketh the deaf to hear and succoreth all pains of the ears it rectifieth the contracted Nerves by unction, it restoreth rotten teeth by wash∣ing also all kind of imposthumes are cured with it, by oyntments or emplaytors or injecting the dry powder therein.
It cureth Ulcers wounds Cancers Fistulas noli me tangere, and such like diseases and ge∣nerateth new flesh if it be mixed with cor∣rupt and sower wine it restores it, it expelleth poyson being taken inwardly it also killeth wormes if it be given in powder it taketh a∣way wrinkles and spots in the face by anoint∣ing therewith and maketh the face seem young, it helpeth women in travail being taken inward∣ly and bringeth out the dead child by emplaister, it provketh Vrine, and helpeth generation it preventeth drunkenness, helpeth the memory, and Augmenteth the radical moisture it streng∣theneth nature and also Administreth many other good things to mans body.
2. Of the second it is written that it transmu∣teth all imperfect mettals in colour substance last∣ing weight ductibility melting hardness and soft∣ness
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3. Of the third, that is to say of transmuting base and ignoble stones into pretious gems, I will not speak of in this place, because I have reserved it for another place, that is to say the third Book.
Of the fourth it is writ that it maketh glasse malleable by mixture (that is to say of the powder of the white corporeal Elixir) when the glass is melted. Thus far Aurora Consurgeus and Clan∣gor Buccinae.
Now if you desire to make pure and clear mal∣leable glass learn this of me, and beware of what glass you make your mettal for you must not take glass of Flints, wherewith glass of windows are made but such as your Venice glass is made of, and that is to be chosen out of the first mettal of the glass, which hath stud molten in the fire, in the glass makers furnace the space of a night & then it will be without spots and pure therefore take as much of the said glass out of the furnace with your Iron rod, as you have a desire to con∣vert, and when it is cold weigh it, and melt it by it self in a pot, and when it is well molten project your white corporeal Elixir upon it and it will be converted into malleable mettal and fit and apt glass for all Gold Smiths operations. And thus is glass made malleable and prepared for any use but if this were done with the red E∣lixir it would be much more during, for there is nothing more pretious of which we will not now speak.
Therefore Son or or Reader whosoever thou art who readest my Books give credit to me and be∣leive me, because all things that you shall find
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writ here are either the most approved writings and collections of all writers or the Au∣thors own experiments. For I have tryed ma∣ny things and found many things true. I beleive no man liveth amongst Mortals that knoweth more ways of prepartions which are concealed by almost all the Philosophers.
For that which perfecteth the great work that they have all concealed which truely is the errour of all Artists. And this is all I would have you to do. To calcine, dissolve and seperate the Ele∣ments after join them together putrifie them or reduce them into sulphur ferment, project, Aug∣ment in vertue and quantity. This is onely the work of the Philosophers of which the whole Company of Philosophers have writ in a conti∣nuate course.
The End of the Second Book.
Hampaaneah Hammegulleh: OR, The Rosie Crucian CROWN: In which is set down the Angels of the Seven Planets, and their Occult Power upon the Seven Metals, and miraculous Vertues in the Coelum Terrae, or first matter of all things.
Whereunto is added, A perfect full DISCOVERY OF THE Pantarva, and Elixirs of Metals.
By EUGENIUS THEODIDAGTUS. 〈 in non-Latin alphabet 〉. A Servant of God, and Secretary to Nature.
Ʋbi est scientia, ibi est invidia.
LONDON:•rinted for the Author, and are to be sold at the Rainbow in Fleetstreet. 1664.
To the Worthy, Learned, Noble, and Valiant Colonel Samuel Sandys, late Go∣vernor of his Majesties Garrison in the Famous City of Worcester, and now one of the Right Honorable Members of Parliament, &c.
YOur late respects to me have com∣manded my Soul to serve you: and knowing you are aswell a Philoso∣pher and Learned, as a Souldier that can command Armies of •orse and Foot into good order for War; I there∣fore humbly present this little Piece of Philoso∣phy to your pleasure: As the Book is Art and •ature united to serve you, so the Epistle may •ake you merry, by the great power of Natural ••ings, for you know they not onely work upon all things that are neer them by their Vertue, but ••so besides this, they infuse into them a like •ower, through which by the same Vertue they ••so work upon other things, as in the Load∣••one, which stone doth not onely draw Iron •ings, but also infuseth a Vertue into the Rings themselves, whereby they can do the same: Af∣••r this manner it is, that the common Harlots •nd Villains, grounded daily in boldness and im∣••dence in Stage-Plays, infect all that are neer
them by this property; whereby the spectors are made like them, therefore they say that if any one shall put on the inward Garments of a Stage-Player, or shall have about him that Looking-glass which they daily look into, he shall become bold, Confident, Ignorant, Impudent and Wan∣ton; so a Cloth that was about a dead Corps, makes him that carries it sad and melancholy: And if you put a Green Lizard made blind, to∣gether with Iron or Gold Rings into a Glass Ves∣sel, putting under them some earth, shutting then the Vessel; and when it appears that the Lizard hath received his sight, shall put them out of the Glass, that those Rings shall help sore eyes; the same may be done with Gold Rings: and a Weesel, whose eyes with any kind of prick are put out, it is certain are restored to sight again; upon the same account Rings are put for a cer∣tain time in the Nest of Sparrows or Swallows which afterwards are used to procure Love and Favor: These observations and ten thousand more I made to serve you, and they shall testifie, you shall know you have power to command,
Your most affectionate humble servant JOHN HEYDON.
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The third Book. Of Saturne or Lead the first Direction.
CHAP. I.
Of the Elixar, Putrefaction into Sulphur, the Oyl of the Sulphur, of the Conjunction of the Salt and Oyl of the Spirit, or Salt of Saturne, which containeth the Oyl or soul of the Men∣struum of white Mercury and red water of Pa∣radice, Resolution, Solution, distillation, Hyl, Purgation, resolution of Sericon, of the Gum of Sericon, of the solution of the Minium or Adrop, of Calcination of Minium into Adrop and red Lead, of Calcination of Lead with Aqua Fortis.
VEry many have writ of Saturne or Lead, but none that I know of have writ ful∣ly thereof in any particular Treatise; therefore I do not here onely set down ••at I have gathered from them most briefly and ••ely, but also those things which I have found 〈◊〉 proved by my own experience, which I have ••exed to them, that the work may be absolute 〈◊〉 compleat.
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Of which, as they say, Mary the Prophetess, and the Sister of Moses in her Books of the work of Saturne is thus said to write, Make your water running like the water of the two Zaibeth and fix it upon the heart of Saturne: And in ano∣ther place, Marry the Gum with the true Matri∣monial Gum, and you shall make it like running water. Of which process of Mary, George Rip∣ley our Country man hath these verses.
Maria mira sonat
Quae nobis talia donat
Gummis cum binis
Fugitivum fugit inimis
Horis in trinis
Tria vinclat fortia finis
Fila Plutonis
Consortia jungit Amoris.
Or thus,
Maria mira sonat, breviter qui talia donat
Gummi cum binis fugitivum fug it in imis
Horis in trinis tria vinclat fortia finis.
Maria lux roris ligam ligat in tribus horis
Filia Pluton is consortia jungit Amoris
Gaudet inassala sola per tria sociata.
The heart of Saturne, saith Ripley, is his whi•• and clear body, out of whose doctrine the wo•• doth briefly thus proceed, that is to say, that water he made out of the body of Saturne, lik• the water Zaibeth, and that water fixed upon th• heart of Saturne, but because the practice 〈◊〉
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drawing out this water of Zaibeth, doth not ap∣pear out of this, nor the way of making the heart •f Saturne, therefore the foregoing direction in ••e Holy Guide will shew them both.
Therefore I have joyned two Tables, in one •f which the shorter is the demonstration of the deduction of the body of Saturne into his heart or •alt, the other longer and greater, is the extra∣ction of the water Zabieth, and the consummati∣on of the work of Saturne.
Having thus described this work, I now come •o the explanation, and say, that the Calcination •f the Body is twofold; for the Calcination thereof in the shorter work, for extracting the heart of Saturne, is done on this wise by Aqua Fortis.
Take 8 or 10 Ounces of Lead in Filings, and dissolve it in Aqua Fortis in double proportion, and fortified with Salt Armoniack in an Earthen Vessel with a narrow neck, and set in ashes till it be totally dissolved; and there will remain a white matter in the bottom like Grains of white Salt, which is a figure of perfect solution; then pour your matter that is dissolved in the water into a body, and set thereon a Limbeck, and in Balneo draw away the corrosive water, till there remain a dry substance in the bottom; and so you have the body converted white by Calcina∣tion with corrosive water, out of which the heart of Saturne is to be drawn.
The way to wash away and purge the corro∣sive water from the body, pour warm water upon the substance in a Limbeck, and pour it often off till it have no sharpness at all upon the
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tongue, and then your body is prepared for draw∣ing out the Salt.
When your matter is well dried, dissolve it 〈◊〉 it again in distilled Vinegar, and distill the Vine∣gar twice or thrice from it, and in the bottom you shall have a lucid clear and white shining Salt, which is then called the heart of Sa∣turne.
Now I come to the practice of the other greater work, that the verity of the stone may be found, of which many have made mention i• their Books, as Raymundus, who calleth it the Vegetable Mineral, and Animal Stone; Geb•• saith there groweth a Saturnian Herb on the top of a Hill or Mountain, whose blood if it be ex∣tracted, cureth all infirmities.
Ripley writ a whole Book, called his Practical Compendium, of the practice of the Vegetable Stone, teaching the manner and form of opera∣tion; but because he neither set down the solu∣tion plainly nor perfectly, he hath been the cause of much error, and hath not onely deceived me but all those that followed him, untill after a long time I found a way to dissolve Saturne, so that it could never after by distallation be turned into Lead again, which is the chiefest and greatest se∣cret of the Vegetable Stone.
But let us hear the words of Mary the Pro∣phetess, and Ripley taken from her: The Radix of our matter is a clear and white body which pu∣trifieth not, but congealeth Mercury or Quick∣silver, with its odor makes its water like the run∣ning water of the two Zabieth (alis Zubech) and fix it upon the fixed heart of Saturne: which
Page 5
words do most aptly agree with the properties of Lead; for if any one be smit or wounded with a Bullet, and the Bullet remain in the body, it will never putrifie.
And also if Quick-silver be hanged in a Pot over the fume of molten Lead, so as the fume of the Lead touch the Quick-silver, it will con∣geal it.
Thus far of the preparation of Lead, we now come to its denomination, They bid us fix the water Zaibeth upon the fixed body of the heart of Saturne; now for the exposition of the body, for the name of Saturne, Ripley calleth it Adrop, of which that is made which the Masters call Se∣ricon; the water of Sericon they call their Men∣struum, the two Zabieths joyned together in one water, are the two Mercuries, that is to say white and red contained in one Menstruum, that is to say of the water and Oyle of the fixed body or heart of Saturne: Follow what I have written concerning the imbibition of the earth, our ope∣ration is no otherwise then in the Practical Com∣pendium of Ripley.
Isaacus also writ a Treatise of Lead, he wor∣keth chiefly according to the doctrine of Mary the Prophetess, and laboreth much to fix the earth of Saturne, and after to dissolve the body in distilled Vinegar; that by the addition of cor∣roding and sharp things, his red Oyl may be di∣stilled, which he calleth the water of Paradice, that he may imbibe his fixed earth therewith: which way is much shorter then Ripleys, but the rubification and fixation of the earth is long and uncertain; wherefore I have both forsaken
Page 6
Isaacus and Ripley in making the earth, in stead of which I have given the fixed heart of Sa∣turne, as you may read in the Holy Guide.
But that the body may be prepared according to this Table, and after my intention and the desire of Ripley, we both will that the Oyl or Water of Paradice be drawn out of the Gum of Sericon (whose father is Adrop) Sericon is made of Red-lead; therefore it is first necessary to shew the way of making Minium of Lead, which Thomas Juc an Englishman hath described, toge∣ther with the Composition of the Gum of Seri∣con, which Author I purpose to follow, as being the best.
Take ten or twelve pound of Lead, and melt it in a great Iron vessel, as Plumbers use to do, and when it is molten, stir it still with an Iron Spatula till the Lead be turned to powder, which powder will be of a green colour; when you see it thus, take it from the fire and let it cool, and grind that powder upon a Marble till it be impalpable, moistening the powder with a little common Vinegar, till it be like thick honey, which put in∣to a broad Earthen Vessel, and set it on a Tre∣vet over a lent fire, to vapor away the Vinegar and drie the powder, and it will be of a yellow colour; grind it again and do as before, till the powder be so Red as Red-lead, which is called Adrop: And thus is Saturne calcined into Red∣lead or Minium.
Take a pound of this Read-lead and dissolve it in a Gallon of Vinegar, and stir it with a stick three or four times in a day, and so let it stand in a cold place the space of three days: then take
Page 7
your Earthen Vessel and set it in Balneo twenty four hours, then let it cool and filter the liquor three times; and when it is clear, put it in a bo∣dy with a Limbeck thereupon, and distill the Vinegar so long as it will ascend, and in the bot∣tom the Gum of the Sericon will remain like thick honey, which set apart, and dissolve more new Lead as before for more Gum, till you have ten or twelve pound thereof.
Now give careful attention, for we now come to the point and period of Ripleys error, for if you put four pound of this Sericon to distill in a Limbeck, and from thence would draw a Men∣struum, as Ripley teacheth, perhaps you would have scarce one ounce of this Oyl, and some part of a black earth will remain in the bottom, and most part of the Gum melted again into Lead, by which you may know that the Sericon is not well dissolved, nor as yet sufficiently pre∣pared, that a Chaos may be made thereof fit for distillation, because it is not yet well dissolved; therefore in Isaacus there is found a way of re∣solving this Gum with distilled Vinegar, acuated with calcined Tartar and Salt-armoniack; Where∣fore, saith he, if thou be wise, resolve thy Gum; but I like not this acuation of the Vinegar, as I may call it, I rather choose to resolve the Seri∣con in Raymund's calcinative water, which is a compounded water of the Vegetable Mercury or fire natural, with the fire against nature, as Rip∣ley testifieth, and it is more verified by Raymund in his Book of Mercuriis, where he teacheth how to dissolve bodies with his calcinative water.
I will reveal unto you this water, which is al∣most
Page 8
unknown: Note therefore, that the Vege∣table Mercury is the spirit of Wine (instead of which we may sometimes use distilled Vinegar) and that the fire against Nature is a corrosive water made of Vitriol and Salt-Peter.
Therefore take which you will, either spirit of Wine rectified (or Aqua Vitae) or distilled Vinegar four pound, and two pound of corro∣sive water, and mix them together.
In this watet thus compounded, resolve half a pound of Gum of Sericon in a circulatory, and set it in Balneo four or five days, and the Gum will be totally dissolved into the form of water or Oyl of a duskish red colour.
Then distill away the water in Balneo, and there will remain an Oyl in the bottom, which is then the Chaos, out of which you may draw a Menstruum containing two elements; and this is the true resolution of the Gum of Sericon, in this water you may resolve so much Gum as you please by reiteration.
Take two pound of this Chahodical substance, and prepare it for distillation in naked fire or sand, and lift up the clear red Oyl, wherein both the spirit and soul doth secretly lie hid, which Isaacus calleth the water of Paradise, which when you have you may rejoyce, for you have gone through all the gross work, and come to the Phi∣losophical work.
Therefore now proceed to conjunction, and joyn the white heart of Saturne with the red Oyl, as it is found in the Rosary.
Candida succincto jacet uxor nupta marito, That is to say, the red Mercury to the Salt, if you proceed to the red work.
Page 9
Therefore take four ounces of the Salt or heart of Saturne, and as much of the red Oyl or wa∣ter of Paradice, and seal them up in a Philoso∣phers Egg, and so soon as they shall feel the heat of the Balneum, the Salt will dissolve and be made all one with the Oyl, so as you shall not know which was the Salt, which was the Oyl.
Set your glass in Balneo, and there let it stand in an equal degree of fire, till all your matter be turned white and stick to the sides of the glass, and shine like fishes eyes, and then it is white Sulphure of Nature; but if you proceed to the red work, then divide your white Sulphure into equal parts, reserving one part for the white work, and go on with the other part, and in a new glass well sealed up, set it in Ashes till it be turn∣ed into a red colour.
When your Sulphure is thus converted, imbibe it again with equal weight of its soul, dissolving and congealing till it remain in an Oyl, and it will congeal no more, but remain fixed and flow∣ing.
This then is to be fermented with the fourth part of the Oyl of Gold, as is often mentioned before.
We have set down already before of the aug∣mentation in quantity and quality, therefore it is not necessary to repeat it here.
We will now return to the white Sulphure before reserved, that we may set down the man∣ner of the white work.
When you have your red Oyl or Soul, if you desire to make the white Elixir, set part of the said Oyle in a glass in Balneo to digest, then take
Page 10
it out and put it into a body, and in a lent fire distill away the spirit or white Mercury, which you must try, that you may know whether it arise pure without water or not, as you do when you try the spirit of Wine, for if it burn all up, it is well; if it do not, rectifie it so often, till it be without any wateriness at all; then have you rectified your spirit, wherewith dissolve your white Sulphure, till it remain fixed, and flowing, as you did before in the red work, then ferment it and augment it with the fourth part of the Oyl of the white Luminary or Luna, as you did the red, and it will be the white Elixir, converting imperfect bodies into perfect Silver.
A Corollary.
Ripley divided the scope of this work into four operations, whereof the first is the dissolution of the body, the second, the extraction of the Men∣struum and the separation of the Elements; the third is not necessary in our work, because we cast away the earth after every distillation, in∣stead of which we use our Salt or heart of Sa∣turne; the fourth is, that there be a conjunction of our Salt as is before described.
Hereafter followeth the Accurtation of the work of Saturn.
The way of extracting Quick-silver out of Saturne is found in Isaacus, of which I know how to make a special accurtation with his water of Paradice, which I gathered partly from the
Page 11
foresaid Author and others; Ripley made his ac∣curtation with Quick-silver precipitated with Gold, and the imbibition with Corrosive water, which I like not, because the Elixir so made will be the greatest poison, as himself confesseth, that it were better for a man to eat the eyes of a Basilisk, then taste that Elixir.
But because I desire to set down this accurtati∣on of Lead alone and his Elements, that no strange body may be added to our Elixir, and al∣so that it may be made a Medicine for all uses, I have found out the way of making alone with the Mercury of Saturne and his own proper Tincture; for I make a body of one thing which is a spirit, and make that Medicine with its own proper spirit. Read all the Philosophers, and you shall never find a word of this process, nor none of the Ancients will teach thee how to make the Mercury of Saturne, which that it may be briefly done, this following work will shew at large in our Holy Guide.
CHAP. II.
The Medicine, Elixir, Fermentation, Imbi∣bition Precipitation, Quick-Silver, Saturne, Lead, The Toad.
MY great Grandfather Christopher Heydon, saith in a certain Manuscript of his, Levi enim Arte norunt Alchimistae Mercurium currentem conficere explumbo, that is to say, the Alchimists
Page 12
knew how by an easie Art to make current Mer∣cury out of Lead; but what Art that was, nei∣ther he nor any of the ancients have shewed un∣to us, Quaerite, quaerite, saith the first Alchimist (so Paracelsus was pleased to say in imitation of him) & invenietis, pulsate & operietur vobis, that is to say, Seek and you shall find, knock and it shall be opened unto you; which may rather seem to be the words of an envious Master, then the precepts of a Teacher. But having learned this, I learned to seek, that is to say to read; I read, I knocked, that is, I tried many experiments, al∣though they were repugnant to doctrine and Philosophy, therefore although I almost de∣spaired of that Art, yet because nothing is diffi∣cult to the industrious, by often knocking, at last I found it apart, by what means I attained to the Art of such a facility, that is to say, of making Quick-silver of Lead; and when the process is read to the operator, it will be rather rejected then believed: but to the end this Art may be revealed as a great secret, I thought it neces∣sary to speak first of the Instruments necessary in this work, before I come to declare the doctrine, which are three in number, that is to say, a Fur∣nace, a Crucible and a pair of Tongs, as appear∣eth in the Holy Guide.
Page 13
CHAP. III.
The Crucible, the Furnace, the Hole in the Top of the Furnaee, the Tongues, the Coals.
LEt the Furnace be D, the place filled with Coles E, whereunto put fire and when the Coals are well burnt, so that they give a clear flame and fire, take your Crucible A, well anailed that it break not with the suddain heat, and put therein three ounces of filed Lead, having twelve ounces of Mercury sublimate well ground, and Salt Armoniack six ounces mixed together, which put upon the filings of Lead into the Crucible A; and when the fire is strong and glowing hot, •ake your Tongs C, and presently take up your Crucible, and put it in B, the hole in the top of the Furnace till you hear a great noise and buz∣•ing, then so soon as you can (least the Quick∣silver flie away with the spirits) take away the Crucible with the matter therein, and set it in an earthen dish filled with ashes to cool, and when it is cold strike the lower part of the Crucible, so that the matter of the Lead may fall into an earthen dish, and you shall find your Lead con∣•erted into Quick-silver.
This Crucible and Furnace is at large characte∣•ed in the Holy Guide.
This work is to be reiterated with new spirits •ill you have a sufficient quantity of Quick-sil∣•er, with which proceed as followeth to precipi∣tate
Page 14
this Quick-silver, that from a spirit it may be converted into a fixed body by fixation.
Take of this Quick-silver so much as you please, and put it to precipitate in a round glass well luted, and set it in ashes to the top of the glass: yet let us stay here a while, that your un∣standing may be the more enlightened.
Therefore understand that the intention of this work is to fix the spirit, which may sooner be done with the spirit of a fixed body, which be∣fore was Homogeneal with the body, and which of its own nature desireth to joyn again with its body.
Therfore nature requireth that she may be hel∣ped by Art in this work, to which the Artist con∣senting, he adminstreth thereto the pure and de∣sired metal, which it delighteth to adhere unto▪ which metal is Gold, which is thus prepared, tha• it be sooner parted by the Quick-silver and stic• thereunto.
Take as much pure Gold as you please, and dissolve it in aqua regis mixed with equal part o•acetum acerrimum, or Lac virginis, then set 〈◊〉 to digest the space of a day, then put your dis∣solution into an Alimbeck, and set it Balneo, t• distill away the water as dry as you can, and d• thus three times, and the third time distill it i• ashes, that the Salt Armoniack may sublime. The• put distilled Vinegar upon the matter remaining and after it hath stood three days in Balneo, disti•• the Vinegar away in ashes, that all the substanc• of the Salt Armoniack may sublime: and do th•• three times, always putting in new Vinegar, u•¦till the Oyl of the dissolved Gold remain in th•
Page 15
bottom; then take of your Quick-silver three times so much as your Gold, and pour it upon the solution of the Gold, that they may mix together and be united: then put your quick-silver with the solution in a round Glass stopped onely with a peece of Cotton, and with a stick put it down every day as it doth ascend, and keep your Glass •n ashes the space of a moneth, till your quick-silver be turned into a red precipitate, then again dissolve it in new distilled Vinegar, till the whole substance of the quick-silver be dissolved, and the Vinegar be coloured in a golden colour, then di∣••ill away the Vinegar in ashes, and again pre∣•ipitate the quick-silver, which is in the bottom •f a Gold colour, into a red and fixed body; and 〈◊〉 have you the Mercury precipitate of Sa∣••rne.
It remaineth now that the body be imbibed •ith its soul, that this being from a spirit redu∣••d into a body, may again imbibe its soul, that it •ay be dissolved therewith; therefore put it into 〈◊〉 Glass, and add thereto equal proportion of its •ul or water of Paradice, and shut your Glass •ell the space of five days, till the body be dis∣••ved with the soul.
Then dry it in ashes till it penetrate and flow; ••d when it is dried, try it upon a hot Iron plate it be fixed and melt, if not, imbibe it again with •f the weight of its water, and do so till you ••ke it fusible and piercing by imbibing and ••ying it, and when it will melt in the fire, and penetrate, it is then the stone, and fit for fermen∣•ion.
Page 16
We have said enough of the manner of fer∣mentation in the second Book, and therefore it is not necessary to repeat it here: and so after fer∣mentation it will be the Elixir.
Then it is to be augmented and projected, as is before declared; and thus the work of Saturne is accurtated, of which George Ripley saith,
Adrop is the father of the stone, Sericon his brother, Lympha his fister, the earth its mo∣ther.
But if you desire to know all the secret of Sa∣turne or Lead, I will set you down one process out of Paracelsus: when you have well prepared the heart of Saturne, saith he, take two or three ounces of that heart and grind it small with double weight of Salt-peter, and put it in a sub∣liming Glass, with a head well luted to sublime, encreasing the fire by little and little as long as any thing will ascend or sublime; thus far Para∣celsus: now if you find this true, Ripley will tell you what you shall do with it, in these words.
When by the violence of the fire in the distil∣lation of the Gum of the Sericon, a certain white matter shall ascend sticking to the head of the Limbeck, like Ice, keep this matter which hath the property of Sulphur not burning, and is a fit matter for receiving form, you shall give it form after this manner by rubifying it in ashes, and when it is red Sulphur, give it of its soul, until it pierce and flow, then ferment it.
Here I have delivered unto you all the ways and manners of Saturne, which are found in any of the Philosophers Books: to the end therefore that the work may be compleated with a demon∣stration
Page 17
of this word Plumbum Philosophorum, at appears in the Practical Compendium of Ripley, we say that the Philosophers Lead is not taken for Antimony but for Adrop, being converted into the Gum of Sericon.
It remaineth now that we in order treat of the third termination of this Book: therefore after we have done with Saturne, it is necessary to speak of Jupiter, viz. Tin: but because there are many other ways of handling Saturne besides those we mentioned, therefore we refer the Reader thither, seeing he followeth his footsteps: for he is the off-spring of Saturne and naturally born from him.
CHAP. IV.
The third Table of the Elixir of Iron.
IT is not necessary to prefix a peculiar Table to this metal alone, because it is set down before this book, nevertheless I will here reckon up its parts and operations as followeth.
1. Calcination.
2. Solution.
3. Seperation.
4. Conjunction,
5. Putrefaction.
6. Sulphur.
7. Fermentation.
8. Elixir.
Exaltation or augmentation and projection is spoken of sufficiently in the former Books.
Page 18
Mars being most earthly of all the Planets or bodies, it is not to be doubted but that it may easily be reduced into a body with little labor; and therefore most easily converted into Salt, which is done by Calcination: therefore we will first shew his conversion into Salt.
Understand therefore, that hence ariseth a twofold consideration, that is to say, that it be calcined one way into its body or Salt, the other way that the body be prepared for solution by calcination.
The practice differeth but a little, for whether you calcine Iron for its Salt or its Menstruum, one onely manner of preparation sufficeth.
That is to say, that you take filings of Iron or Steel, as much as you please, and mix therewith equal weight of Sulphur in an earthen body with a Limbeck will luted thereto, then set it in ashes to sublime till all the Sulphur be sublimed from it, then dissolve the filings which remain in the bottom in Aqua Regia, and it will be converted into Salt, which will be cleansed from the said water, if you put thereon distilled Vinegar and distill it away; do thus three times with new Vinegar, and you shall have a yellowish red Salt in the bottom, which then is a body to be joyned to the soul, which keep in warm ashes till you use it.
Now for the practice of Iron for dissolution take filings of Iron or Steel, so much as you please, and put it in an Iron dish filled with Vi∣negar, and set it in the flaming fire the space 〈◊〉 three hours, then take it out and let it cool reiterate this work four or five times, the
Page 19
calcine it with Sulphur as you did before.
When it is thus calcined, set it to dissolve in a corrosive water, by adding equal weight of our acetum acerrimum, and let it stand till it have dissolved so much as it can in the cold, then set it in hot ashes, and let it stand there the space of four or five days, pour off the water and dry which is not dissolved, and again calcine it and dissolve it, and when it is dissolved, so as the wa∣ter be coloured red, pour it out into a body, and keep it till you have dissolved as much calcined Iron as you please.
Then take all your dissolutions, and with an Alimbeck distill away the water in Balneo, and put distilled Vinegar upon the matter remaining in the bottom, and let it stand upon it in Balneo the space of seven days; then take out your Glass and filter the dissolution, and then again in Balneo distill off the Vinegar, and in the bot∣tom will remain a thick Oyl of the Iron or Steel; but if it be not dissolved to your mind, reiterate your solution in Raymunds calcinative water, but it would be better if it were edulcorated with Aqua vitae, drawing it away again in Balneo, and so you have your Iron dissolved into a li∣quor.
Therefore proceed to distillation, that there may be a separation, and distill it in an earthen Vessel in a strong fire, encreasing the fire as much as you can, and receive the oyl, or soul, or red tincture of Mars separated from the remaining feces by the nose of the Limbeck, which oyl is the most permanent tincture for colouring Sul∣phures for the red work, or for exaltation of all
Page 20
Elixirs in colour, for it makes it tinge and colour higher.
When you have thus prepared the tincture, then proceed to conjunction, and work with the Salt before reserved, taking three or four ounces of the Salt, and equal weight of the soul.
Then seal it up and set it to putrifie in Balneo, and keep it there till it pass through all colours and be white, and then it is Sulphur of Na∣ture.
Then take out your Glass and set it in ashes in a greater degree of heat till it be red, then dissolve the red Sulphur with its own soul, and a∣gain dissolve and fix it; dissolving it in Balneo, and fixing it under the fire, and so it is prepared for fermentation.
The fermentation is, as hath often been spoken of before, with the resolved oyl of the Sulphur of Gold in a fourfold proportion to the Medicine, that by the addition of the ferment, it may be made Elixir transmuting all bodies.
And note that this Elixir of Iron excelleth all other Elixirs, for it rubifieth more, and tingeth higher, and is better for mans body, for it pre∣vaileth against the spleen, constringeth the belly and cureth wounds, it knitteth broken bones together, and stoppeth the superfluous Flux of the Courses.
Page 21
CHAP. V.
The fourth Table of the Physical and Alchymical Tincture out of the red Lyon and Glue of the Eagle, drawn out from the Authors expe∣rience.
IT is chiefly to be remembred how we first taught you to dissolve Antimony with out acetum acerrimum, which may be also well done if you dissolve it in our calcinative water, and af∣ter that Antimony is calcined which we spoke of in the end of the second book; it is also to be remembred that in the end of the book I spoke of the Glue of the Eagle in the sixth Table of the first book; these being remembred, it is to be understood that we attribute no other beginning to this accurtation, except that where before we took the blood of the red Lyon and the Glue of the Eagle when they were both destroyed; we now joyn them sound and not hurt together, that they living may mortifie and dissolve themselves, which I have fitly called Corporeal Matrimony, or the Union, for in this wedlock they dye toge∣ther, that they may be vivified in the Celestial Matrimony; therefore it is not to be wondred if this Table differ from the other, for this pertain∣eth to the handling of spirits, the other way teacheth the manner of making the Elixir of bodies; therefore we now come to demonstrate the foregoing Table.
Therefore that I may plainly reveal all things
Page 22
unto you, take Antimony well ground, half a pound, and as much Mercury sublimate, likewise ground, and grind them both togeth upon a mar∣ble, till you cannot know them one from another; then set them in a cold place, that the matter dissolving may drop into a Glass set underneath, for when the matters are well mixed together, then say, that they will both shortly be dissolved when the water is perfectly dissolved, it will be of a greenish colour and lothsome smell.
Put this water with the thick part with it into a Glass, and let it stand the space of three days in a fixatory under the fire, and in short time you shall see your dissolvedness of a brownish black colour, and after, that is to say, in the fore∣said time it will be red, something higher then red Lead.
Dissolve this calcined matter in Raymunds cal∣cinative water, and when you have dissolved it all into a red liquor or deep yelow, then is your mat∣ter brought well into its Chaos.
Put this liquor into a fit body with an Alim∣beck and receiver, and by distallation separate the red oyl or the red Mercury from the white body which remaineth in the earth; and if any matter ascend into the head of the Alimbeck, de∣spise it not, but trie if it be fixed; and if it be not fixed enough, sublime it till it be fixed.
Whereunto joyn equal weight of its soul, for the Celestial Matrimony, and always leave out the earth in the bottom if you have any sublimate fixed, if not, take the white earth remaining in the bottom, with which proceed as before is said, and joyn the white body with the soul; when
Page 23
they are thus joyned or married, set them to im∣pregnate and revivifie in Bulneo, till it pass through all colours, and at last be converted into red, which then is the stone.
The manner of Fermentation, Augmentation, both in quantity and quality, and projection, is spoken of before in other works.
And thus Sons, Brethren and Reader, I have delivered and opened (and also have amended many things) all the secrets of the Ancient Phi∣losophers, whose writings were rather published to conceal the Art, then to make it manifest or teach it; although it pleased Hermes Trismegi∣stus, the first writer of this Art, both to say and protest that he had never revealed, taught, nor prophesied any thing of this Art to any, exept fearing the day of Judgement or the damnation of his Soul, for shuning the danger thereof, even as he received the gift of Faith from the Author of Faith, so he left it to the faithful; yet when you read his writings, either in his Smaragdine Table, or in his Apocalips, or his twelve Golden Gates, and shall find nothing plain or manifest, what will you think of such an Author? Believe me all the Ancients have concealed the secret of their preparations in the gross work, although they writ most famously of the Philosophical o∣peration; therefore I have used my endeavour to trye, for out of their writings I found that the Elixir might be made of the Planets or Mettals, and also of mean Minerals, which came more neer to a metallick nature, then reading more, I found a certain method amongst them all, as it were with one consent or voice on this wise.
Page 24
First and principally, that bodies should be made incorporeal, that is to say, discorporated, or discompounded, which then is called the Hyle or Chaos.
Secondly, That out of this Chaodical sub∣stance, which is one thing, three Elements, should be separated and purified.
Thirdly, That the separated and purified ele∣ments should be joyned, the man and the wo∣man, the body and the soul, heaven and earth, with infinite other names so called, that the igno∣rant might think they were diverse, which one∣ly were nothing else but water and Salt, or the body and spirit or soul, that is to say, white Mercury and red, which they joyned together that a new and pure body might be created in putrefaction, that a Microcosmical infant might be created in imitation of the Creation, that is to say, Sulphur of Nature.
Fourthly, That it should be fed with Milk, that is to say, with its own proper Tincture, and after nourished by Fermentation, that it may grow to its perfect strength.
Having learned these, I begun to practice, and in the practice of every body and spirit, I found diverse errors; but reading more and trying more, at last I found the manner and true way of dissolving all bodies, separating and conjoyn∣ing them; finding the composition of their se∣cret of secrets, that is to say, Lac virginis, or Acetum acerrimum, and Raymunds calcining wa∣ter, wherewith I dissolved all bodies at pleasure, and perfected the gross work; wherefore I pur∣posed, contrary to the custome of the Philoso∣phers,
Page 25
to reveal the whole work, lest I being en∣vious, should be the Author of error like them; therefore I have added their works to my own experiments and inventions, which are plainly and truely writ, that the Artist need to read no books but mine, for herein is almost all things contained, which are found plainly writ by the Philosophers; and also those things which are found true by my own experience.
Now you have all things methodically in this Art without error, with which by the help of God, you may attain to the end.
Alchymy revealeth and openeth unto us four o∣ther secrets.
The first is, the composition of Pearls, far greater and fairer then natural ones, which can∣not be perfectly done without the help of the Elixir.
The second is the manner of making precious Stones of ignoble ones, by the same Art which we taught before in malleable Glass.
The third is the manner of making artificial Carbunckles in imitation of natural ones, which few or none have spoken of.
The fourth is the manner of making Mineral Amber, of which Paracelsus hath onely writ in his book of vexations of Philosophers, and in the last Edition of his works in the six of his Archi∣doxes: but because they cannot be made without the help of the Elixirs, therefore they deserve a place amongst the Elixirs; of the fourth, that is to say, of the vertue or rather the vice of ma∣king Amber, I shall handle it coldly: I have re∣served the explanation of this Aenigma, till the last
Page 26
place, wherefore it is said, that the Elixir is per∣fected in the Decimal number.
CHAP. VI.
The fifth Table, of making of Pearls.
THis Table of making Pearls, consisteth of these parts, that is to say,
Lac Virginis.
Dissolved Pearls,
Quick-silver, And
The White Elixir.
Take Lac Virginis, or Acetum Acerrimum, so much as you think sufficient for dissolving the Pearls, as in double proportion to the Pearls; as if there be three ounces of the Pearls, let there be six ounces of Lac Virginis, wherein dissolve the Pearls, and set the Glass in Balneo to disgest the space of a day, then pour out the solution, and distill it in Balneo, and in the bot∣tom of the Glass you shall find the thick Oyl of the Pearls, whereunto add so much of your white corporeal Elixir as sufficieth to make the matter like paste, and put thereto equal weight of the Pearls of Quick-silver; if the matter be too thin, put more powder of the Elixir, if it be too thick, add more Lac Virginis or Quick-silver, till it be like Liver; grind this mass upon a stone till it be brought to a fit thickness.
Page 27
Then make it up in what form you please, therefore it is necessary that you have a pair of Brass or Iron Moulds in readiness (but it would be better they were of Silver) of what form you will, and fill them with this matter while it is soft; then peirce them through with a needle, or such like thing, and put as many of these in a Glass as you will (but first hang them upon a thred) and close well the Glass, and bury it with the Pearls therein two foot under the earth, and let it stand there the space of six months till they be congealed with the cold into a shining and clear substance like natural Margarites. These Pearls made and compounded in this manner, are no less then natural ones, but much greater and more excellent by reason of the white E∣lixir.
CHAP. VII.
The sixth Table of the Magistery of Car∣bunckles.
WE now come to speak of Carbunckles, which have their birth or original in the pits, and Golden Mines of the earth, of the spirit of Gold and Mineral Salt indurated and corporeal, being •ecocted and disgested into the hardness of stone •y the Archeus of Nature, as well by the heat •f the Climate, as by the great heat of the Sun; •or they arise from the spirit of the Minere of Sol
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or Gold under the earth, by whose influence they shine, as also from the hard Mineral Salt, by the mixture of which they are hardned into the na∣ture of stone; whence the Philosopher intend∣eth and endeavoureth as near as he can to imitate nature by Art, and to make and compound arti∣ficial Carbunckles above the earth, with the same materials which Nature formeth them of under the earth; therefore he useth the same principles, operating with the spirit and soul of Sol undivided, and the most hard Salt of the earth, whereof Venice Glass is made, which two are the material Organs for Manuals: three things are required, that is to say, a Glass-maker, Fur∣nace, a flaming fire, and a Crucible.
We now come to the materials, which are two, and are to be joyned together; the first gi∣veth the form, the other receiveth it: that which giveth the form is the spirit and soul of Sol or Gold joyned together in the red Elixir, and is the agent, as it were the man; that which re∣ceiveth the form, is the hardest Salt of the earth contained in Glass, and is the patient, as it were the woman; the agent is the power of heaven impregnating the earth, the patient is the power of the earth, retaining the impression of the hea∣ven.
Having thus demonstrated the Theory, w• now lay the foundation of the practice, which are two, whereof the first is the preparation o• the Elixir, the other of the Glass.
Therefore your red corporeal Elixir is to b• dissolved with the oyl or tincture of Mars o• Iron, because it hath the greatest vertue above
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all other bodies, by whose Coelestial power the Earth, that is to say the glasse, is brought to the hardnesse of stone, and converted into a stone: And so the Elixir is prepared for projection up∣on glasse; but for the preparation of glasse there is no more required but that it be made of the same matter that Venice-glasse is made of; the composition of which if you know not, Take as much Venice-glasse as you please, and weigh it exactly, upon which project your Elixir: when you have so done, put your glasse in the Crucible to melt; and when it is well molten, then take your Corporeal red Elixir dissolved as before (or if you will, undissolved) as much as sufficeth to •inge the molten glasse, and put it tied up in a pa∣per into the Crucible upon the molten glasse, stirring it a little with a rod; and there let it stand the space of one hour: then take out the Cruci∣ble, and pour the matter into an ingot, and it will be malleable, but as hard as glasse, and stonelike •o the sight: and you may either cut it like a ••one, or work it with a hammer. This Car∣bunckle-stone or metal hath the property of a Carbunckle in shining and glistring above all na∣tural Carbuncles; and if it touch a Toad or Spi∣•er, they presently die, because it taketh virtue •rom the Elixir against all poyson: And if the ••ck carrie this Carbunckle about him, so that 〈◊〉 doth touch the region of his heart, it takes a∣way the Cardiack passions, and diminisheth the ••rength of the disease.
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CHAP. VIII.
The seventh Table denoting the composition of Minerall Electrum or Amber, as well na∣turall as Artificiall; and also speaketh of a Bell made of Amber used by Tritemius.
HAving finished these two Secrets, we now come to the Electrum: but whether it is to be reckoned amongst stones, or amongst bo∣dies, it may be doubted, because in the West-In∣dies it is found writ in the Spanish Decads of the vertue thereof; it is affirmed to be the greatest Antidote against all poyson, and far more noble then Gold: but if it be a metal, it must necessa∣rily be the chief and supreme of all metals; for other metals have their original from Sulphure and Mercury, but this metal consisteth of seven metals, and is the best of all those which grow in the Archaeas of the Earth. For where Gold is taken for the most noble of all metals by reason of its perfect digestion and colour, this hath a greater degree of digestion and colour, having a higher colour, that is to say, clear red, approach∣ing neerer to the true colour of the Sun. For a• Gold is the Sun of other metals, so this Electrum is to Gold as the Heaven to the Sun, wherein Na∣ture as it were in Heaven hath created certain stars shining with clear beams of a Silverish co∣lour, shewing plain to the eye that it consiste•• of red and white metals mixt in the highest degree of digestion.
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On the Contrary it may be objected,
Ob. 1. That there are onely six metallick bo∣•ies, amongst which this is found to be none; therefore it is rather a Spirit then a body.
Also thus.
Ob. 2. The minere of every body or metal is •onverted into metal by fusion, but the minere •f Electrum in melting always remaineth; there∣fore it is no metal.
Otherwise thus:
Ob. 3. There is nothing generated in the ••rth but stones, spirits, metals, or mean mine∣••ls: but Electrum is none of these; therefore it •ems to be no mineral.
1. To the first objection it is thus answered. We say, that it is not apparent out of the books 〈◊〉 any of the antient Philosophers, that they e∣••r dreamed of this natural and mineral Electrum.••t more to the purpose: those are called Spi∣•••s, which flie from the fire; but the Electrum••eth not from the fire: therefore it is no Spirit, 〈◊〉 Quicksilver and the rest, and also mean mine∣•••s.
2. We now come to the next. We grant ••t the minere of every metal is converted in∣•• metal by the fire, which consists of Mercury ••d Sulphure. This Axiome is evident in those ••tals which are imperfect, and flie from the fire ••her in their minere or in themselves, after they 〈◊〉 reduced into metall; and also the Gold mi∣•••e, although before melting it flie from the 〈◊〉, before the Gold be molten and converted
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into metal; yet because Gold never flieth after it be molten, but is found fixed in all probation, therefore it is accounted the worthiest of all me∣tals which consist of Sulphur and Mercury.
3. Now to the third, I say, that I think it ra∣ther is of a stony and metallick nature joyned to∣gether; by which mixture it differs from a stone, and also from metal: but because it consisteth of Mercury, Earthly Salt and Sulphur mixed, there∣fore it gets unto it a mixt nature of them; so that it is half stone, half metal.
Wherefore it is to be judged that it consisteth of three natures mixed together; that is to say mineral, metallick, and stony; and is the best o• all those which grow in the Archeas of the Earth for it exceeds mean minerals in fixation and con∣stancy, because they passe away in fume by long melting, and vanish to nothing; or else they me•• easily in moysture, as salts, &c. But this Electrum or Amber remaineth fixed and constant as well i• the fire as water.
It exceeds metals in digestion, colour and dig∣nity. In digestion, because it is endewed with the signe of greater and more perfect digestion• for as Gold is more yellow by reason of his grea∣ter heat and more perfect digestion; So this E∣lectrum, because it hath a higher colour then Go• hath, therefore it is more digested in colour; 〈◊〉 as Gold exceeds other metals in colour, so Ele∣ctrum exceeds Gold; for Gold is yellow, but E∣lectrum red, which is a higher colour then yellow. And as Silver is the Luna of white metals, 〈◊〉 Gold is the Sol of red metals: So Electrum is 〈◊〉 Gold, as the heaven is to Sol in dignity or val••
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for by how much Gold is more noble then Silver, so much this Electrum is more noble then Gold.
Lastly, it excels stones in shining, and vertue. In shining, because they shine by reason of their hardnesse; so this Electrum sheweth many sparkes, not by reason of its hardness, but by rea∣son of his compleatnesse. And as the heaven is a∣•orned with Stars, so this Electrum with spark∣ing, because it hath the clearness and brightnesse of all metals. And as the Heaven containeth all •he Stars and Planets, so this Electrum, which is •he Heaven of metals, containeth the Sun and Moon, and the rest of the Planets in it self; Gold •nd Silver as it were the greater Luminaries, the other bodies or metals as the rest of the Planets, •ean minerals as Stars in vertue. For although •any stones have singular properties and vertues, 〈◊〉 that some help the sight, others the Spleen, some the Heart; some stop blood, some hinder ••ortivenesse, some hasten childbirth, some resist •oyson: yet there is no one found which takes •way all infirmities, as Electrum doth, more then ••l mean minerals, metals or stones, according to •••s threefold conjunction, that is to say, Mineral, •etallick, and Lapidifick.
Therefore whatsoever others please to think of ••is Natural Electrum, this seemeth most probable 〈◊〉 me, that it is not simply a metal, but of a na∣ture exceeding metal: for whereas stones, mean ••nerals and metals are generated of Salt, Sul∣phur and Mercury, this Electrum takes his origi∣nal from Stones, Minerals and Metals: from ••nes it takes Salt, from Minerals Mercury,••m Metals Sulphur. These three being brought
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into one by the Archeas of natute, are its Ele∣ments, from a greater vertue and power of nature; which Elements have formed a higher degree of perfection then in any other stone, mineral or me∣tal, as it were by the Commandment of God Nature should ascribe a Crown of vertue and dignity above all minerals.
But however it be, it is taken two manner of ways amongst the later Magitians and Alchymists, that is to say, that which is made naturally, and artificially; naturally is that which groweth in the natural Archeas of the Earth; the Artificial i• that which is made by Art above the Earth i• imitation of Nature.
Whence Paracelsus a worthy Master in M•∣gick seeing fully the nature of it, and the utility of Alchymy, commanding to make the Elixir thereof when as its natural body cannot be ha• in his booke of the Vexations of Philosophers, and the sixth of his Magical Archidoxes, teacheth t• compound an Artificial Electrum, that the E∣lixir must be made thereof, as appears more 〈◊〉 large in the said Bookes; which I like not at all He teacheth how to make the Elixir out of E∣lectrum; I contrarily, the Electrum out of the Elixir: he would make the Elixir of the vertue of the Electrum; and I the Electrum of the vertue of the Elixir. I leave his way to his own fo•∣lowers, but I desire mine not to weary and 〈◊〉 themselves in such a weak, but a more stron• principle.
I make two kindes of Electrum one way; t• first whereof is Spiritual, the other Corpore• First of the former: after you have made your 〈◊〉
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Corporeal Elixir by projection, in the same Crucible melt one ounce of Lead, and likewise another of Tyn; and when they are hot, take the Crucible from the fire, and pour therein one ounce of Silver melted in another Crucible; and when these three white metals begin to be cold, take two ounces of Mercury well purged, and put those two ounces of Quicksilver upon the molten metall by drops: then increase the fire gently, that too much of the Mercury do not fume away: then in three other several Crucibles melt Iron, Copper, and Gold, of each one ounce, which you must have in readiness molten. And first, put your molten Gold into the Crucible, where your four white metals stand molten, and pour it upon them; then your Copper, and last of all your Iron, stirring the whole masse with a stick, that it may mix together; and let it stand in a melting heat the space of an hour: then take all out that is melted in the Crucible, and consider well the weight of it; and according to the good∣nesse of your Elixir, make projection for medi∣cine. And thus you have created and compoun∣ded spiritual Electrum of the weight of seven ounces, consisting of seven metals; which me∣tals so converted into medicine, will be the E∣lixir of Electrum, and an Universal medicine, for you need not after regard upon what body (or metall) you project it. It is also the chiefest medicine for mans body: for although three or four of all the Diseases of the Microcosm were united together, yet they may be cured with this one medicine. If you dissolve part of this in Spi∣rit of VVine, and distill away the same spirit in
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Balneo, and the Oyl of the medicine or Elixir remain in the bottome, as is taught in the second book, you shall have the chiefest medicine of life, and most Noble Aurum potabile.
Note that if your Iron melt not well, then dissolve your Electrum in the Oyl or Tincture of Mars, dissolving and congeling until it have imbibed a sufficient quantity.
But if you desire to make corporeal Electrum, when your medicine beginneth to fail to convert metals any more into medicine, then in like manner project your medicine upon your melted metals or bodies, and they will be converted in∣to corporeal Electrum metallick and malleable; of the vertue of which as I do endeavour to write nothing; so also of its vice, or rather of the vici∣ousnesse of those that abuse it, I will touch a lit∣tle sparingly.
Paracelsus writeth, that Virgill Hispanus and Trithemius made a Diabolical Bell of this Ar∣tificiall Electrum, upon which when they would invocate Spirits (which they called by a more de∣cent name of Intelligences) they writ the Character of what Spirit they desired; and at the third ring of the bell the Spirits obeyed their desires so long as they desired to talk with them; and when they would talk no more, they hid the Character, and by the reverse ringing of the bell the Spirits departed. He that will forsake God, and require knowledge, aid and assistance from the Devil, let him share with Arbucell, and with him de∣scend to the Infernal Lake. But we that are true Magicians, or rather Philosophers, confiding in God the Father, and the holy Trinity, approving
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of Natural and lawful Magick or true Philoso∣phy, but accounting the supernatural altoge∣ther infamous and unlawful. And we require the doctrine and wisdome of divine goodnesse, and the holy Spirit, to whom be honour and glory for evermore. Amen.
CHAP. IX.
The eighth Table, which explaineth the meaning of the Philosophers when they speak of the tenth Number wherein the Elixir is finish∣ed: And also sheweth the wonderfull secret of the Animal stone, out of George Riply, with two other of his workes.
WE now come to the Last Chapter of this Book, wherein is declared what the Philo∣sophers mean when they bid us finish the worke in the tenth number: it is to be understood that as out of the Hyle or Chaos four are divided; so out of the Hyle or Chaos of metals. Because metals or bodies when they are dissolved into li∣quor, then they are contained in the first or one number, which is the solution of the body, of which by distillation is made two, (That is to say, Heaven and Earth, the Menstruum and Salt) that which remaineth in the bottome is the Earth or Salt, that which is distilled over is the Menstru∣um and Heaven. And so you have One, two.
When the Menstruum is separated, it is divided into Three, that is to say, into Water, Air, and
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Fire: Yet it is to be noted, that the Air, which is the first part of the water containing an aery disposition, although it be in the form of water, yet it is reputed aer, by reason of the consimili∣tude of the quality; and after its perfect rectifi∣cation, it is a tinging Mercury, and the white Spirit of metals. In like manner is to be consi∣dered of the Oyl, which although it is not in the form of fire, but a liquor; yet by reason of its Ardent heat, it is called fire, and the Soul or red tinging Mercury. And so there is One, Two, Three.
When there is a Conjunction of these three, that is to say, the air and water with its Salt or Earth, in putrefaction, these three are united in∣to one quintessence, and are made a new body; in which three are united in one Sulphur, which Sulphur is the true Philosophers Mercury: and in making this white Sulphur, you have once turned the Philosophers wheel.
But that the work may be perfected in the tenth Number, if you adde the fire which is the fourth Element, to these three concluded in the foresaid unity, and rubified; then if these four in a new Conjunction be putrified in a lent fire of ashes, then it is the stone: for in this work it changeth colours again, and is converted into a red stone: and by this means you have joyned four into one, that is to say, 1.2.3.4. make ten: And so the stone is finished in the tenth number, because you have turned the Philoso∣phers wheel twice, as Ripley witnesseth thus.
But yet again two times turn about the wheel.
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The stone is to be dissolved again with the fire, or Soul, or Tincture, and dried again until it pierce and flow; then it is to be fermented into Elixir with the Oyl of the Luminary; and so you have turned the Philosophers wheel again, which is then called the medicine of the third or∣der. Of the solution of this, Ripley hath writ these verses, teaching the resolution of the white and red stone before it be transmuting Elixir, calling them his Bases, saying,
Do as I bid thee, then dissolve these foresaid Bases witty,
And turn them into perfect Oyls with our true water Ardent:
By Circulation that must be done, according to our Intent.
These Oyls will fix crude Mercury, and convert bodies all
Into perfect Sol and Luna when thou shalt make projection:
That Oylie Substance pure and fixt Raymond Lully did call
His Basilisk, of which he never made so plain detection.
By which verses it plainly appeareth, his Bases were onely two Sulphurs, or two stones, which in another place he called his Mineres: and these mineres ought to be dissolved by his Ardent wa∣ter, by circulation of the Oyl or soul upon the Sulphur, until it become a stone: for in this place he takes both the spirit and the soul for the Ar∣dent water, willing that the spirit and soul be
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administred according to their tinging natures, for the resolution of the proper Basis. And thus have you the words of this Aenigma explained of the tenth number; which seeing it is the end of the Art, I have reserved it till the end.
It now remaineth that we reveal one secret of Ripley, which was never spoken of by any Phi∣losopher; that is to say, the manner of making the Sulphur of Nature out of the Minere of the Microcosm, which is mans blood, of which he writ the whole practice in his book of the twelve gates, but most chiefly in his Medulla, where he teacheth its preparation and work more plainly. And because I have proved it to be true, therefore I tell it more confidently, because I desire to write nothing of my own fancy, but that which I have first proved. Hearken almost the last verses which he writ in his Twelve gates:
1. I never saw true work truly but one,
Of which in this Treatise the truth I have told:
Study onely therefore how to make our stone,
For thereby mayst thou win both Silver and Gold.
Ʋpon my writing therefore to ground thee be bold.
So shalt thou loose nought, if God be thy guide:
Trust to my doctrine, and thereby abide.
2. Remember that man is most noble Creature
Of Earthly composition that ever God wrought,
In whom is the four elements proportioned by nature,
A natural Mercuriality which costeth right nought,
Out of his minere by Art it is brought:
For our metalls be nought else but our mineres two,
Of Sun and Moon, wisely Raymund said so.
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The clearness of the Moon and of the Sun so bright,
In these two mineres descendeth secretly;
Howbeit the clearnesse is hid from thy sight,
By craft thou shalt make it appear openly.
This hid stone, this one thing therefore putrifie,
Wash him in his own broth till white he become,
Then ferment him wittily. Lo here is all and sum.
Out of these onely words there are two points observed, whereunto the Author steereth: The first is, that mans blood be put to putrefaction, that Sulphur may be made thereof. The second is, that it be fermented wittily; As if he should say, the Artist shóuld prepare it, that it may be fit for fermentation. Thus far of the Theory; Now we come to declare the practice out of Ri∣pley's medulla.
Take Mans blood drawn out of the Veine in March, and of a Martial man the Author meaneth (as I think) of a Cholerick complexion; and when the blood is drawn out of the vein, let it cool, that the Green water may be drawn from it, which is saltish: for as long as that saltish water remaineth with the blood, it will not let it pu∣trifie, because the water preserveth the blood from putrifaction while it is in a mans body.
When it is thus prepared, put it in an Egge∣glasse well closed, and set it in Balneo to putrifie, in forty days or lesse it will be black; and so go on till it be white. When you have your white Sul∣phur, divide it into two parts, and keep one for the white stone, and rubifie the other for the red work. And so you have two mineres, of which it is said,
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For our metals be nought else but our mineres two
Of Sun and Moon, wisely Raymond said so.
And so to the end of the verses, as before. Yet here it is to be understood, that the Philo∣sophers Sulphur is not mineral or metallick Sul∣phur, from which metalls grow under the Earth: but it is a purified Sulphur drawn out of metalls made by Art above the Earth: out of which and the Mercury of the body the stone ariseth. For believe me, I had never writ any thing of this Art, except I had seen the Sulphur of the Microcosm, and the perfect solution of other bodies and Sul∣phurs.
Now have you prepared your Sulphur out of the minere of the Microcosm: If you be a Philo∣sopher, proceed to the end, and conclude your work in the tenth number: If not, you are not born to our Philosophy; therefore give the Sul∣phur Mercury, that the work may be compleat.
I believe there lieth not any Secret in the Chymicall Art, which thou hast not truly decla∣red and playnly taught. But to the end that these things which we have spoken may be more sure∣ly committed to memory, we will repeat the ge∣neral process of the parts as it is described in the beginning of this third book. And because there is not one, but diverse handling of the bodies, therefore the Table is divided into three parts; the middle whereof discribeth the process of im∣perfect bodies to the stone; the other two teach the preparation of perfect metals for fermen∣tation of the stone of imperfect bodies.
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The manner of preparing imperfect bodies.
CAlcination of the body.
Solution of the body into Hyle.
Separation by Distillation.
Conjunction of the separated.
Putrefaction of the conjoyned.
Sulphur by putrefaction to the Stone.
Fermentation of the Stone to the Elixir.
Augmentation of the Elixir.
Projection of the Elixir.
Some make twelve parts, as Ripley and others, who call them twelve gates: but because three other degrees are contained in these, it would be ridiculous to repeat them: and because the way of both ferments, whether white or red, is the same.
The Table of Fermentation.
CAlcination.
Solution.
Putrefaction.
Sulphur.
Solution of the Sulphur.
Red ferment. Aurum Potabile.
Quintessence. Elixir vitae.
So likewise it is said of Silver when it is prepared.
White Ferment. Argentum Potabile.
Quintessence. White Elixir of Life.
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Now the Radiant Sun of the Philosophers ari∣seth, which will drive away the dark Chimera's, and disperse the black clouds. Here the Aenig∣ma's are opened, thistles and thorns are cut up and burned. Now Reader mayest thou safely walke in the Philosophers gardens, and gather most wholesome fruit. Here grow most fragrant roses both white and red. Here grow Vines bea∣ring full grapes, of which is made the wholesome Nectar. Here are found trees of health and wealth, Trees of the Sun and of the Moon. Here spring two cool fountaines of Sciences and Know∣ledge sliding artificially through the garden upon the most pretious gems, and Silver and Golden Sands. Thou hast one field of Paradice given thee from God, that during the Life of his elect they may be kept in health, free from all sickness. Here the corrupt Nature puts on an incorrupt Na∣ture. Here impure things are turned into pure things. Here are all diseases lost, and health en∣creaseth. Here the perfect unity and harmony of body dwell, and here is also all the most excel∣lent treasures. Therefore let us always praise God for his gifts: let us worship him, obey him, love him, and beseech him to establish his grace upon us; and conduct us to eternity through all his ways of goodnesse, knowledge and faith, to Life eternal. Amen.
FINIS.
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Paracelsus OF The TRANSMUTATION OF METALS.
CHAP. I. Of the Scale of Transmutation.
TRansmutation is an alteration or changing of the forms of natural things into other forms, as of Metals or Wood, into Stones or Glass; the changing of Stones into Coles, &c. It hath been •••nd out, That Metals that have been first ••yned into Money, have been by Nature ••anged under the Ground into a stony sub∣•••nce; and yet have retained the impression of 〈◊〉 Image that hath been stamped upon them: ••d, That the Roots of Oaks, being smitten ••h Thunder, or some other influence of the 〈1+ pages missing〉