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diff --git a/old/61112-0.txt b/old/61112-0.txt deleted file mode 100644 index 4dec06e..0000000 --- a/old/61112-0.txt +++ /dev/null @@ -1,11146 +0,0 @@ -The Project Gutenberg EBook of A New Light of Alchymie, by -Micheel Sandivogius and Paracelsus - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll -have to check the laws of the country where you are located before using -this ebook. - - - -Title: A New Light of Alchymie - Taken out of the Fountaine of Nature, and Manuall Experience. Etc. - -Author: Micheel Sandivogius - Paracelsus - -Release Date: January 6, 2020 [EBook #61112] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK A NEW LIGHT OF ALCHYMIE *** - - - - -Produced by Emmanuel Ackerman, Chris Curnow and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - - - - -TRANSCRIBER’S NOTE - - -Please be aware that in the centuries since this book was written, -medical science has progressed. The medical treatments and medicines -recommended in this book should only be used under guidance of a -trained medical professional. Many of the medicines suggested are now -known to be deleterious to your health or poisonous. - -Archaic, obsolete and inconsistent spellings have been included as in -the original book. Obvious typos have been fixed. Details of these -changes are at the end of the book. - - - - - A NEW LIGHT - OF - ALCHYMIE: - - Taken out of the fountaine of - NATURE, and Manuall - Experience. - - To which is added a TREATISE of - SVLPHVR: - - Written by _Micheel Sandivogius_: - - _i.e._ Anagrammatically, - - _DIVI LESCHI GENUS AMO_. - - Also Nine Books _Of the Nature of Things_, - Written by _PARACELSUS_, _viz._ - - { _Generations_ }{ _Renewing_ } - { }{ } - { _Growthes_ }{ _Transmutation_ } - _Of the_ { }{ } _of Naturall things_. - { _Conservations_ }{ _Separation_ } - { }{ } - { _Life : Death_ }{ _Signatures_ } - - Also a Chymicall Dictionary explaining hard places - and words met withall in the writings of _Paracelsus_, - and other obscure Authors. - - All which are faithfully translated out of the - _Latin_ into the _English_ tongue, - - By _J. F._ M.D. - - London, Printed by _Richard Cotes_, for _Thomas Williams_, at the - Bible in Little-Britain, 1650. - - - - -[Illustration: *decorative divider*] - -A TABLE OF THE CONTENTS OF THIS BOOK. - - - _The Epistle to the Reader._ - _The Preface._ - - _A New Light of Alchymie._ Page 1. - _The First Treatise: Of Nature, what she is, and what her - Searchers ought to be._ 1. - _The Second Treatise: Of the operation of Nature according - to our intention in Sperm._ 5. - _The Third Treatise: Of the true first matter of Metalls._ 9. - _The Fourth Treatise: How Metalls are generated in the - bowells of the Earth._ 11. - _The Fifth Treatise: Of the generation of all kinds of - Stones._ 14. - _The Sixth Treatise: Of the second Matter, and putrefaction - of things._ 17. - _The Seventh Treatise: Of the vertue of the second Matter._ 22. - _The Eighth Treatise: How by Art Nature works in Seed._ 24. - _The Ninth Treatise: Of the commixtion of Metalls, or the - drawing forth their Seed._ 26. - _The Tenth Treatise: Of the supernaturall generation of the - Son of the Sun._ 28. - _The Eleventh Treatise: Of the Praxis, and making of the - Stone, or Tincture by Art._ 30. - _The Twelfth Treatise: Of the Stone, and its vertue._ 36. - _The Epilogue, or Conclusion of these Twelve Treatises._ 39. - _A Preface to the Philosophicall Ænigma, or Ridle._ 47. - _The Parable, or Philosophicall Ridle, added by way of - conclusion, and superaddition._ 51. - _A Dialogue between Mercury, the Alchymist, and Nature._ 59. - _A Treatise of Sulphur._ 75. - _The Preface._ 75. - _Of Sulphur, the Second Principle._ 81. - _Of the Element of Earth._ 83. - _Of the Element of Water._ 85. - _Of the Element of Aire._ 95. - _Of the Element of Fire._ 99. - _Of the three Principles of all things._ 111. - _Of Sulphur._ 126. - _The Conclusion._ 143. - - _Of the Nature of Things._ 1. - _The First Book: Of the generations of Naturall things._ 1. - _The Second Book: Of the growth, and increase of Naturall - things._ 14. - _The Third Book: Of the preservations of Naturall things._ 19. - _The Fourth Book: Of the life of Naturall things._ 29. - _The Fifth Book: Of the Death, or ruine of all things._ 35. - _The Sixth Book: Of the Resurrection of Naturall things._ 51. - _The Seventh Book: Of the Transmutation of Naturall things._ 61. - _The Eighth Book: Of the Separation of Naturall things._ 79. - _Of the Separation of Metalls from their Mines._ 85. - _Of the Separation of Mineralls._ 90. - _Of the Separation of Vegetables._ 92. - _Of the Separation of Animalls._ 95. - _The Ninth Book: Of the Signature of Naturall things._ 100. - _Of the Monstrous Signes of Men._ 104. - _Of the Astrall Signes of Physiognomy in Man._ 106. - _Of the Astrall Signes of Chiromancy._ 118. - _Of Minerall Signes._ 123. - _Of some peculiar Signes of Naturall and Supernaturall - things._ 135. - - _A Chymicall Dictionary: Explaining Hard Places and Words met withall - in the Writings of Paracelsus, and Other Obscure Authours._ - _A._ _B._ _C._ _D._ _E._ _F._ _G._ _H._ - _I._ _K._ _L._ _M._ _N._ _O._ _P._ _Q._ - _R._ _S._ _T._ _V._ _W._ _X._ _Y._ _Z._ - - _Transcriber’s Note._ - - - - -[Illustration: *decorative divider*] - -To the Reader. - - -_Judicious Reader_, - -There is abundance of knowledge, yet but little truth known. The -generality of our knowledg is but as Castles in the aire, or -groundlesse fancies. I know but two ways that are ordained for the -getting of wisdome, _viz._ the book of God, and of Nature; and these -also, but as they are read with reason. Many look upon the former -as a thing below them, upon the latter as a ground of Atheisme, and -therefore neglect both. It is my judgement, that as to search the -Scriptures is most necessary, so without reason it is impossible. -Faith without reason is but implicite. If _I_ cannot understand by -reason how every thing is, yet _I_ wil see some reason that a thing -is so, before _I_ beleeve it to be so. I will ground my beleeving of -the Scripture upon reason, I will improve my reason by Philosophy. -How shall we convince gain-sayers of the truth of the Scriptures, but -by principles of Reason? When God made Man after his own image, How -was that? But by making him a rational creature? Men therfore that -lay aside Reason in the reading of sacred mysteries, do but un-man -themselves, and become further involved in a Labyrinth of errors. Hence -it is that their Religion is degenerated into irrationall notions. -Now to say, that pure Philosophy is true Divinity, will haply bee a -paradox, yet if any one should affirm it, he would not be heterodox. -When _Job_ had been a long time justifying himselfe against God, which -I conceive was by reason of his ignorance of God, and himselfe; God -undertakes to convince him of his errour by the principles of Nature, -and to bring him to the knowledge of both: as you may see at large, -_Job_ 38. Can any deny that _Hermes_, _Plato_, _Aristotle_ (though pure -Naturalists) were not most deep Divines? Doe not all grant that the two -first cha. of _Gen._ are true Divinity? I dare also affirm that they -are the most deep and the truest Philosophy. Yea, they are the ground, -and sum of all Divinity, and Philosophy: and if rightly understood, -will teach thee more knowledge of God, and thy selfe, then all the -books in the world besides. Now for the better understanding of them, -make use of most profound _Sandivogius_ the author of the first of the -ensuing Treatises, as the best Expositor of them: in that treatise of -his thou shalt see the mystery of the Deity, & Nature unfolded, even -to admiration: as to see what that light, and fire is which is the -throne of Gods Majesty. How he is in the heaven most gloriously, & in -the creatures providentially. How he is the life of that universall -Spirit which is diffused through the whole world. What that Spirit of -his is that moved upon the Waters. What those Waters are which are -above the Firmament, and which are under the Firmament. What that Sperm -and Seed was which God put into all creatures by which they should be -multiplyed. The true manner of Mans Creation, and his degenerating into -Mortality. The true nature of the Garden of _Eden_, or Paradise. Also -the reason why Gold, which had a Seed put into it, as well as other -creatures, whereby it should be multiplyed, doth not multiply. What the -obstruction is, and how it may bee removed, that so it may be digested -into the highest purity, and become the true Elixir, or Philosophers -stone; the possibility whereof is so plainly illustrated in this book -of _Sandivogius_, that let any judicious man read it over without all -partiality and prejudice, but three or four times, and he shall _nolens -volens_ be convinced of the truth of it, and not only of this, but of -many other mysteries as incredible as this. So that if any one should -ask me, What one book did most conduce to the knowledge of God and the -Creature, and the mysteries thereof; _I_ should speake contrary to my -judgment, if I should not, next to the sacred Writ, say _Sandivogius_. -All this I speak for thy encouragement, that thou shouldst lay aside -other frivolous bookes, and buy this, and read it over, & thou wilt (I -question not) thank mee for my advice. - -And as this booke doth in generall, so the second of these Treatises -doth in particular illustrate the possibility of Nature, and the -mysteries thereof, as also the nature and manner of the Generation, -Growth, Conservation, Life, Death, Renewing, Transmutations, -Separations, and Signatures of all naturall things, in the explication -of which many rare experiments and excellent mysteries are discovered -and found out. - -To these is added a Chymical Dictionary, explaining hard places, and -words met withall in obscure Authors. But this, and the other I speak -more sparingly in the commendations of, because if read they will speak -more for them selves then I can speak for them: only _I_ was willing -for the _English_ nations sake, whose spirits are much drawn forth -after knowledge, to translate them into the _English_ tongue. _I_ did -not doe it to multiply books, (for there are too many books already; -and the multitude of them is the greatest cause of our ignorance, and -in them is a great vanity) but to let thee see the light of Nature, by -which thou maist judg of truths, and the better conceive of the God of -Nature, of whom all naturall things are full, and whose goings forth in -the way of Nature are most wonderfull, even to the conviction of the -greatest Atheists. - -_Courteous Reader_, thou must excuse me for not affecting elegancies in -these Translations, for if I were skilled in them, yet the matter of -the books would not bear them. If I have sometimes used uncouth words, -it was because the sense, to which _I_ kept me close, would not properly -bear any other, or at least better came not at the present into my -mind. If any _Errata’s_ have passed through the slips of my pen, or the -_Printers_ mistake, be thou candid, and mend them. If thou shalt not -approve of what _I_ have done, convince mee of my errour by doing better; -for thereby thou shalt oblige the lovers of truth, and amongst the -rest, thy friend - - _J. F._ - - - - -[Illustration: *decorative divider*] - -The Preface. - - The Author wisheth all health to, and prays to God for a blessing - upon all the Searchers of _Alchymie_, namely the true Sons of - _Hermes_. - - -_Courteous Reader_, - -When I considered with my self, that many adulterated books, and false -Receipts (as they call them) of _Alchymists_, composed through the -fraud, and covetousnesse of Impostors, in which not so much as one -spark of truth appears, were in request with the Searchers of Naturall, -and mysterious Arts, by which even very many have been, and still are -deceived: I thought I could do no better service, then to communicate -that talent, committed to my trust by the Father of Lights, to the -Sons and Heirs of Wisdome. And to this end, that future ages may take -notice, that this singular Philosophicall blessing of God hath not -been denyed to some men, not only in former ages, but also in this. It -seemed good to me for some Reasons to conceal my name, whilst I doe not -seek praise to my selfe, but endeavour to be assisting to the lovers -of Wisdome. Therefore I leave that vain desire of honour to those -that had rather seem to bee, then to bee indeed. What here I write by -way of testimony to that undoubted Philosophicall truth, comprehended -in few lines, have been taken out of that Manuall experience, which -the most High hath vouchsafed to mee, that they which have laid the -principall, and reall foundations in this commendable Art, may by this -encouragement not forsake the practise of the best things, and so bee -secured from that wicked swarm of smoke-sellers, whose delight is to -cheat. They are not dreams, as the ignorant vulgar call them; neither -are they foolish inventions of idle men, as fools, and men void of -understanding (who deride the Art) conceive them to be. It is the -Philosophicall truth it selfe, which as _I_ am a lover of the truth, I -ought not, nay _I_ could not for supporting and confirming the truth -of _Alchymie_, undeservedly cryed out against, keep close, or bury in -silence. Although it may bee much afraid in these times (when vertue -and vice are esteemed alike) by reason of the unworthinesse of this -age, and ingratitude, and treachery of men (to say nothing of the -curses of Philosophers) to come forth upon the publick stage of the -world. _I_ could produce witnesses of this Chymicall truth, _viz._ -sage Authors, according to the unanimous consent of divers honorable -Ancients in so many severall nations: but those things which are -manifest by ocular experiment, need no further proof. Many men both of -high, and low condition in these last years past, have to my knowledge -seen _Diana_ unvailed. And although there may be found some idle, and -ill-employed fellowes, who either out of envy, or malice, or fear of -having their own frauds discovered, cry out that the soule may bee -extracted out of Gold, and with the specious, and deceitfull delusion -of ostentation, say it may be put to another body; not without losse -and detriment of time, pains, and costs: yet let the sonnes of _Hermes_ -know for certaine, that such a kind of extraction of souls (as they -call them) whether out of Gold, or out of Silver (by what vulgar way -of _Alchymie_ soever) is but a meer fancy: which thing indeed is not -beleeved by many, but at length by experience, the onely, and true -Mistris of truth is verified, and that with losse. On the contrary, hee -which (in a Philosophicall way) can without any fraud and colourable -deceit make it, that it shall really tinge the basest metall, whether -with gain, or without gain, with the colour of Gold, or Silver (abiding -all requisite tryalls whatsoever) I can justly averre hath the gates -of Nature opened to him, for the enquiring into further, and higher -secrets, and with the blessing of God to obtain them. Moreover, I -present these present Treatises, composed out of mine own experience, -to the Sonnes of Art, that whilst they are busied with all their -thoughts and intentivenesse of mind in searching into the secret -operations of Nature, they may thence know, and cleerly understand the -truth of all things, and Nature it selfe: in which thing alone the -perfection of the whole sacred Philosophicall Art consists, so that -they go on in the common high-way of Nature, which shee prescribes in -all her operations. Therefore _I_ would have the Courteous Reader be -here admonished, that he understand my Writings not so much from the -outside of my words, as from the possibility of Nature; lest afterward -he bewaile his time, pains, and costs, all spent in vain. Let him -consider that this Art is for the wise, not for the ignorant; and that -the sense, or meaning of Philosophers is of another nature then to -bee understood by vapouring _Thrasoes_ or Letter-learned scoffers, or -vicious against their owne consciences, (who whilst they cannot rise by -their vertues, attempt it by their villanies, and malicious detractings -from honest men) or ignorant Mountebanks, who most unworthily defaming -the most commendable Art of _Alchymie_, have with their Whites, and -Reds deceived almost the whole world. For it is the gift of God, and -truly it is not to be attained to, but by the alone favor of God, -enlightning the understanding together w^{th} a patient and devout -humility (or by an ocular demonstration from some experienced Master:) -wherefore God justly thrusts them far from his secrets that are -strangers to him. Finally, My only request to the Sonnes of Art is -this, that they would take in good part my endeavouring to deserve well -of them, and when they shall have made that which is occult manifest, -and through the good pleasure of God in a constant way of diligence -shall arrive to the longed for haven of the Philosophers, that they -would, according to the custome of Philosophers, debarre all unworthy -men from this Art; and not forgetting to love their poor neighbor in -the feare of God (setting aside all vain ostentation) let them sing -everlasting praises of thankfulnesse unto the great and good God, for -so speciall a gift, and use it wel with a silent and religious joy—— - -Simplicity or plainnesse is the seal of truth. - - - - -[Illustration: *decorative divider*] - - A - NEW LIGHT - OF - ALCHYMIE. - - - - -_THE FIRST TREATISE._ - -_Of Nature, what she is, and what her searchers ought to be._ - - -Many wise, and very learned men many ages since, yea (Hermes testifying -the same) before the floud wrote many things concerning the making -the Philosophers stone; and have bequeathed so many writings unto us, -that unlesse Nature should daily worke things credible to us, scarce -any one would beleeve it as a truth that there were any nature at all: -because in former ages there were not so many devisers of things, -neither did our Ancestors regard any thing besides nature it selfe, -and the possibility of nature. And although they were contented with -the plaine way alone of nature, yet they found out those things, -which we now imployed about divers things could not with all our wits -conceive. This is because nature, and the generation of things in the -world is esteemed of us meane, and plaine. And therefore we bend our -wits not to things knowne, and familiar, but to such things, which -not at all, or very hardly can be done. Wherefore it happens that we -are more dexterous in devising curious subtilties, and such which the -Philosophers themselves did never thinke of, then to attain to the -true processe of nature, & the right meaning of Philosophers. And such -is the disposition of mens natures, as to neglect those things they -know, and to be alwaies seeking after other things; such also and -much more is that of mens wits, and fancies, to which their nature -is subjected. As for example; You see any Artificer, when he hath -attained to the highest perfection of his Art, either searcheth into -other Arts, or abuseth the same, which he already hath, or else leaves -it off quite. So also is generous nature alwaies active and doing to -its very Iliad (_i_) utmost period, and afterward ceaseth. For there -is given to nature from the beginning a certaine kinde of grant, or -permission still to attaine to things better, and better through her -whole progresse, and to come to her full rest, towards which she tends -with all her might, and rejoyceth in her end, as a Pismire doth in her -old age, at which time nature makes her wings. Even so our wits have -proceeded so farre, especially in the Phylosophicall Art, or praxis -of the stone, that now we are almost come to the Iliad it selfe. For -the Art of Chymistry hath now found out such subtilties, that scarce -greater can be invented, and differ as much from the Art of the -Ancient Philosophers as a Clock-smith doth from a plaine Black-smith: -And although both worke upon Iron, yet neither understands the others -labours, although both are masters of their Art. If Hermes himselfe, -the father of Philosophers, should now be alive, and subtil-witted -_Geber_, together with most profound _Raimundus Lullius_, they would -not be accounted by our Chymists for Philosophers, but rather for -Scholars: They would be ignorant of those so many distillations, so -many circulations, so many calcinations, and so many other innumerable -operations of Artists now adayes used, which men of this age devised, -and found out of their writings. There is one only thing wanting to -us, that is, to know that which they effected, _viz._ the Philosophers -stone, or Physicall Tincture, we, whilest we seeke that, finde out -other things: and unlesse the procreation of man were so usuall as it -is, and nature did in that thing still observe her owne law, and rules, -we should scarce not but erre. But to returne to what I intended; I -promised in this first treatise to explaine Nature, lest every idle -fancy should turne us aside from the true and plaine way. Therefore I -say Nature is but one, true, plaine, perfect, and entire in its owne -being, which God made from the beginning, placing his spirit in it: -but know that the bounds of nature is God himselfe, who also is the -originall of nature. For it is certaine, that every thing that is -begun, ends no where but in that, in which it begins. I say it is that -only alone, by which God workes all things: not that God cannot worke -without it (for truly he himselfe made nature, and is omnipotent) but -so it pleaseth him to doe. All thing proceed from this very nature -alone; neither is there any thing in the world without nature. And -although it happens sometimes that there be abortives; this is not -natures fault, but of the Artist, or place. This nature is divided into -foure places, in which she works all these things, which appeare to us -under shadowes; for truely things may be said rather to be shadowed out -to us, then really to appeare. She is changed in male, and female, and -is likened to Mercury, because she joynes her selfe to various places; -and according to the goodnesse, or the badnesse of the place she -brings forth things; although to us there seeme no bad places at all -in the earth. Now for qualities there be only foure, and these are in -all things, but agree not, for one alwaies exceeds another. Moreover, -nature is not visible, although she acts visibly; for it is a volatile -spirit, which executes its office in bodies, and is placed, and seated -in the will, and minde of God. Nature in this place serves us for no -other purpose, but to understand her places, which are more sutable, -and of nearer affinity to her; that is, to understand how to joyne one -thing to another, according to nature, that we mixe not wood and man -together, or an oxe or any other living creature, and metals together: -but let every thing act upon its owne like: and then for certaine -nature shall performe her office. The place of nature is no other then, -as I said before, what is in the will of God. - -The searchers of nature ought to be such as nature her selfe is, true, -plaine, patient, constant, &c. and that which is chiefest of all, -religious, fearing God, not injurious to their neighbour. Then let them -diligently consider, whether their purpose be agreeable to nature; -whether it be possible, let them learne by cleare examples, _viz._ Out -of what things any thing may be made, how, and in what vessell nature -workes. For if thou wilt doe any thing plainly, as nature her selfe -doth doe it, follow nature; but if thou wilt attempt to doe a thing -better then nature hath done it, consider well in what, and by what -it is bettered, and let it alwaies be done in its owne like. As for -example, if thou desirest to exalt a metall in vertue (which is our -intention) further then nature hath done; thou must take a metalline -nature both in male and female, or else thou shalt effect nothing. For -if thou dost purpose to make a metall out of hearbs, thou shalt labour -in paine, as also thou shalt not bring forth wood out of a dog, or any -other beast. - - - - -[Illustration: *decorative divider*] - -_THE SECOND TREATISE._ - -_Of the operation of Nature in our intention, and in Sperme._ - - -I said even now that nature was true, but one, every where seene, -constant, and is knowne by the things which are brought forth, as -woods, hearbs, and the like. I said also that the searcher of nature -must be true, simple hearted, patient, constant, giving his minde but -to one thing alone, &c. Now we must begin to treat of the acting of -Nature. As nature is in the will of God, and God created her, or put -her upon every imagination; so nature made her selfe a seed, (_i_) -her will, and pleasure in the Elements. She indeed is but one, and -yet brings forth divers things; but workes nothing without a sperme: -Nature workes whatsoever the sperme pleaseth, for it is as it were -an instrument of some Artificer. The sperme therefore of every thing -is better, and more advantagious to the Artificer, then nature her -selfe. For by nature without seed, you shall doe as much as a Goldsmith -shall without fire, gold, or silver, or a husbandman without corne, or -seed. If thou hast the sperme, nature is presently at hand, whether -it be to bad, or good. She workes in sperme, as God doth in the free -will of man: and that is a great mysterie, because nature obeyes the -sperme, not by compulsion, but voluntarily; even as God suffers all -things, which man wills, not by constraint, but out of his owne free -pleasure: Therefore he gave man free will whether to bad, or to good. -The sperme therefore is the Elixir of every thing, or Quintessence, or -the most perfect decoction, or digestion of a thing, or the Balsome of -Sulphur, which is the same as the Radicall moisture in metalls. There -might truely be made a large discourse of this sperme; but we shall -onely keep to that which makes for our purpose in the Chymicall Art. -Foure Elements beget a sperme through the will, and pleasure of God, -and imagination of nature: for as the sperme of man hath its center, -or vessell of its seede in the kidnies; so the foure Elements by their -never ceasing motion (every one according to its quality) cast forth -a sperme into the Center of the earth, where it is digested, and by -motion sent abroad. Now the Center of the earth is a certaine empty -place, where nothing can rest. The foure Elements send forth their -qualities into excentrall parts of the earth, or into the circumference -of the Center. As a man sends forth his seed into the entrance of the -wombe of the woman; in which place nothing of the seed remaines, but -after the wombe hath received a due proportion, casts out the rest: so -also it comes to passe in the Center of the earth, that the magnetick -vertue of the part of any place drawes to it selfe any thing that is -convenient for its selfe, for the bringing forth of any thing; the -residue is cast forth into stones, and other excrements. For all things -have their originall from this fountaine, neither hath any thing in the -world any beginning but by this fountaine. As for example; let there -be set a vessell of water upon a smooth even table, and be placed in -the middle thereof, and round about let there be laid divers things, -and divers colours, also salt, and every one apart: then let the water -be powred forth into the middle; and you shall see that water to runne -abroad here and there, and when one streame is come to the red colour, -it is made red by it, if to the salt, it takes from it the taste of -the salt, and so of the rest. For the water doth not change the place, -but the diversity of the place changeth the water. In like manner the -seed, or sperme being by the foure Elements cast forth from the center -into the circumference, passeth through divers places; and according to -the nature of the place, it makes things: If it comes to a pure place -of earth, and water, a pure thing is made. The seed, and sperme of all -things is but one, and yet it produceth divers things, as is evident -by the following example. The seed of a man is a noble seed, and was -created, and ordained for the generation of man onely; yet nevertheless -if a man doe abuse it, as is in his free will to doe, there is borne an -abortive. For if a man contrary to Gods most expresse command should -couple with a cow, or any other beast, the beast would presently -conceive the seed of the man, because nature is but one; and then there -would not be borne a man, but a beast, and an Abortive; because the -seed did not find a place sutable to it self. By such an inhumane, & -detestable copulation of men with beasts there would be brought forth -divers beasts, like unto men. For so it is, if the sperme goes into -the center, there is made that which should be made there; but when -it is come into any other place, and hath conceived, it changeth its -forme no more. Now whilest the sperme is yet in the center, there may -as easily be brought forth a tree, as a metall from the sperme, and -as soone an hearbe, as a stone, and one more pretious then another, -according to the purity of the place: But how the Elements beget a -sperme is in the next place to be treated of, and it is done thus: The -Elements are foure: two are heavy and two are light, two dry, and two -moist, but one which is most dry, and another which is most moist, are -males, and females &c. Every one of these of it selfe is most apt to -produce things like unto it selfe in its owne sphere, and so it pleased -God it should be: These foure never are at rest, but are alwaies -acting one upon another; and every one by it selfe sendeth forth his -owns thinness, and subtlety, and they all meet in the center: now in -the center is the Archeus, the servant of nature, which mixeth those -spermes, and sends them forth. And how that is done is to be seene more -fully in the Epilogue of the 12 treatises. - - - - -[Illustration: *decorative divider*] - -_THE THIRD TREATISE._ - -_Of the true first matter of Metalls._ - - -The first matter of Metalls is twofold, but the one cannot make a -metall without the other. The first and principall is the humidity -of the aire mixed with heat; and this the Philosophers called -Mercury, which is governed by the beams of the Sunne, and Moon in the -Philosophicall sea: the second is the dry heat of the earth, which they -called Sulphur. But because all true Philosophers chiefly concealed -this, wee will a little more cleerly explain it; especially the weight -or poise, which being unknown, all things are spoiled. Thence it is, -that many bring forth an abortive out of that which is good; for there -bee some that take the whole body for the matter, or seed, or sperme; -and some that take a piece, and all these go beside the right way. As -for example, if any one should take the foot of a man, and the hand of -a woman, and would by mixing these two together make a man, it were not -possible to be done. For there is in every body a Center, and a place -or the point of the seed or sperme, and is alwaies the 8200^{th.} part, -yea even in every wheat corne; and this cannot bee otherwise. For not -the whole corne, or body is turned into seed, but only a spark, or -some certain small necessary part in the body, which is preserved by -its body from all excessive heat and cold. If thou hast eares, or any -sense, mark well what is here said, and thou shalt be safe, and out -of the number not only of those who are ignorant of the place of the -sperm, and endeavour to convert the whole corn into seed; but also of -them all, who are employed in the fruitlesse dissolution of metalls, -and are desirous to dissolve the whole of metalls, that afterwards by -their mutuall commixtion they may make a new metall. But these men, -if they considered the processe of Nature, should see that the case -is far otherwise; for there is no metall so pure, which hath not its -impurities, yet one more, or fewer then another. But thou, friendly -Reader, shalt observe the first point of nature, as is abovesaid, and -thou hast enough: but take this caution along with thee; that thou -dost not seek for this point in the metalls of the vulgar, in which -it is not. For these metalls, especially the gold of the vulgar, are -dead, but ours are living, full of spirit, and these wholly must be -taken: for know, that the life of metalls is fire whilst they are yet -in their mines; and their death is the fire, _viz._ of melting. Now the -first matter of metals is a certaine humidity mixed with warm aire, -and it resembles fat water, sticking to every thing pure, or impure, -but in one place more abundantly then in another, by reason the earth -is more open, and porous in one place then in another, having also an -attractive power. It comes forth into the light somtimes by it self, -with some kind of covering, especially in such places where there was -nothing that it could well stick to; it is known thus, because every -thing is compounded of 3 principles: but in reference to the matter of -metalls is but one, without any conjunction to any thing, excepting to -its covering or shadow, _viz._ sulphur, &c. - - - - -[Illustration: *decorative divider*] - -_THE FOURTH TREATISE._ - -_How Metals are generated in the bowells of the earth._ - - -Metalls are brought forth in this manner. After the foure Elements have -sent forth their vertues into the center of the earth, the Archeus by -way of distillation sends them up unto the superficies of the earth, by -vertue of the heat of its perpetuall motion: for the earth is porous, -and this wind by distilling through the pores of the earth, is resolved -into water, out of which all things are made. Therefore let the sons of -wisdome know, that the sperm of metalls doth not differ from the sperm -of all things, _viz._ the moist vapour: therefore in vain do Artists -look after the reducing of metalls into their first matter, which is -only a vapour. The Philosophers meant not such a first matter, but -only the second matter, as _Bernardus Trevisanus_ learnedly discusseth -it, though not so cleerly, because hee speaks of the foure Elements, -but yet hee did say as much, but he spake only to the sons of Art. But -_I_, that I might the more cleerly open the Theorie, would have all be -admonished here to take heed how they give way to so many solutions, -so many circulations, so many calcinations, and reiterations of the -same; for in vain is that sought for in a hard thing, when as the thing -is soft of it self, and every where to be had. Let not the first, but -the second matter only be sought after, _viz._ that, which as soon as -it is conceived, cannot be changed into another form. But if thou -inquirest how a metall may bee reduced into such a matter, in that I -keep close to the intention of the Philosophers: This thing only above -all the rest I desire, that the sons of Art would understand the sense, -and not the letter of writings, and where nature doth end, _viz._ in -metallick bodies, which in our eyes seem to be perfect, there must Art -begin. But to return to my purpose, (for my intention is not here to -speak of the stone only) let us now treate of the matter of metalls. A -little before I said, that all things were made of the liquid aire, or -the vapour, which the Elements by a perpetuall motion distill into the -bowells of the earth; and then the Archeus of Nature takes and sublimes -it through the pores, and according to its discretion distributes it to -every place (as we have declared in the foregoing treatises) so from -the variety of places proceeds the variety of things. There be some -that suppose Saturne to have one kind of seed, and Gold another, and so -all the rest of the metalls. But these are foolish fancies; there is -but one only seed, the same is found in Saturne which is in Gold, the -same in Silver which is in Iron; but the place of the earth is divers, -if thou understandest me aright, although in Silver nature sooner -hath done its work, then in Gold, and so of the rest. For when that -vapour is sublimed from the center of the earth, it passeth through -places either cold, or hot: If therefore it passeth through places -that are hot, and pure, where the fatnesse of Sulphur sticks to the -walls; I say that vapour which the Philosophers have called the Mercury -of Philosophers applyes it self to, and is joined to that fatnesse, -which then it sublimes with it self; and then becomes an unctuosity, -and leaving the name of a Vapour, is called by the name of Fatnesse; -which afterward coming by sublimation unto other places, which the -foregoing vapour hath cleansed, where the earth is subtill, pure, and -moist, fills the pores thereof, and is joined to it, and so it is made -Gold; but if that fatnesse come to impure, and cold places, it is made -Lead; but if the earth bee cold and pure, and mixed with sulphur, it -is made Copper, &c. For by how much more a place is depurated, or -clensed, by so much the more excellent it makes the metalls: for wee -must know, that that vapour goes out continually from the center to -the superficies, and cleanseth those places through which it passeth. -Thence it comes to passe, that now there may bee found Mines in those -places where a thousand yeers agoe were none; for in its passage it -alwaies subtilizeth that which is crude and impure, carrying it by -degrees with it: And this is the reiteration, and circution of nature; -it is so long sublimed in producing new things, untill the place be -very well purified; and by how much the more it is purified, by so -much the nobler things it brings forth. Now in the winter when the air -is cold, binding fast the earth, that unctuous vapour is congealed, -which afterward when the spring returns, is mixed together with earth, -and water, and so becomes a Magnesia, drawing to it self the Mercury -of air, like unto it selfe, and gives life to all things through the -concurrence of the beams of the Sun, Moon and Stars, and so it brings -forth grass, flowers, and such like things. For Nature is not one -moment of time idle. Now Metalls are thus made, the earth by long -distillation is purified, then they are generated by the accesse, or -coming thither of the fatnesse: they are brought forth no other way, -as is the foolish opinion of some that mis-interpret the writings of -Philosophers. - - - - -[Illustration: *decorative divider*] - -_THE FIFTH TREATISE._ - -_Of the generation of all kinds of Stones._ - - -The matter of Stones is the same as of other things; and according -to the purity of places they are made in this manner. When the four -Elements distill their vapour into the center of the earth; and the -Archeus of nature sends forth the same, and sublimes it; this whilst it -passeth through places, and the pores of the earth, takes along with -it self all the impurity of the earth unto the very superficies, which -afterward the air congeals (for what the pure air makes, the crude -aire congeals, because aire hath ingresse into aire, and they join -themselves together, for nature is delighted in nature:) and so are -made rocks, and stony mountains, according to great and little pores. -And by how much the greater are the pores of the earth, by so much -the better is the place purified. Since therefore by such a breathing -place or vent, a greater heat, and a greater quantity of water passeth, -therefore the sooner is the earth depurated: and so afterward in -those places metalls are more easily brought forth. Even so very -experience testifies, that gold cannot be got, or found any where but -in mountains, and seldome or never in plain, and levell ground: for -most commonly such places are moist, not with the vapour, but with -Elementary water, which drawes to it self that vapour, and so they -embrace one another, as that they can hardly be separated; afterwards -the sun of the heavens digesting them, makes that fat clay which the -Potters use. But in places where there is grosse sand, and whither the -vapour doth not bring with it that fatnesse, or sulphur, it brings -forth herbs and grasse in Meadows. There be other kind of stones, which -are called precious stones, as the Diamond, Rubies, Emerald, and such -like gems as these, all which are generated after this manner. When the -vapour of Nature is sublimed by it selfe, without being joined to the -fatnesse of sulphur, and comes to a place of pure salt water, there are -made Diamonds; and this is in cold places, whither that fatnesse cannot -come, because that fatness would hinder the making of these stones. -For wee must know, that the spirit of water is sublimed easily, and -that with a small heat; but oil, and fatnesse cannot be carryed up but -with a great heat, and that also into hot places; for when it is come -from the center, if it meet with any little cold, it is congealed, and -is at a stand, but the vapour ascends to its due places, and in pure -water is congealed into stones by grains. But how colours are made in -gems; wee must know that they are made by reason of the sulphur in -this manner: if the fatnesse of the sulphur be congealed, then by that -perpetuall motion, the spirit of the water passing through, it digests -and purifies it by virtue of the salt, untill it bee coloured with a -digested heate, red or white, which colour tending toward a further -perfection, is carryed up by that spirit, because it is subtilized and -made thin by so many reiterated distillations; the spirit afterward -hath a power to enter into imperfect things, and so brings in a colour -to them, which afterward is joined to that water, being then in part -congealed, and so fills up the pores thereof, and is fixed with it, -with an inseparable fixation. For all water is congealed with heat, if -it be without spirit, & congeled with cold, if it hath a spirit; but -he that knows how to congeal water with heat, & to join a spirit with -it, shall certainly find out a thing more pretious then gold, and every -thing else. Let him therefore cause that the spirit be separated from -the water, that it may putrifie, and bee like a graine. Afterwards the -feces being cast away, let him reduce and bring back the spirit again -from the deep into water, and make them be joined together again: for -that conjunction will generate a branch of an unlike shape to its -parents. - - - - -[Illustration: *decorative divider*] - -_THE SIXTH TREATISE._ - -_Of the second matter, and putrefaction of things._ - - -Wee have spoken of the first matter of things, and how things are -produced by Nature without seed, that is, how Nature receives matter -from the Elements, out of which she makes seed: But now we intend -to treat of the seed it selfe, and things generated of seed. For -every thing that hath seed is multiplyed in it, but without the help -of Nature it is not done: for the seed is nothing else but the air -congealed in some body: or it is a moist vapour; and unlesse this -be resolved by a warm vapour, it is of no use. Let therefore the -searchers of the Art understand what Seed is, lest they seek after a -thing that is not: and let them know that that is threefold, which is -brought forth by the foure Elements. The first is Minerall, and is that -which we now speak of; the second is Vegetable; the third Animall. -The Minerall seed is known by Philosophers alone: the Vegetable is -common, and vulgar, as we may see in fruits: the Animall is known by -imagination. The Vegetable doth shew to us, how Nature made it of -the four Elements. For wee must know that the winter is the cause of -putrefaction, seeing it congeals the Vitall spirits in trees; and when -those by the heat of the Sun (in which there is a magnetick vertue, -attractive of al manner of moisture) are resolved; then the heat of -nature, stirred up by motion drives, or forceth the subtill Vapour of -the water to the circumference, and this vapour openeth the pores of -the tree, and makes drops distill, alwaies separating the pure from -the impure. Yet the pure sometimes goeth before the impure; the pure -stayes, and is congealed into flowers, the impure goes into leaves, the -grosse, and thick into the bark: the bark of the tree remains fast, -and firm, the leaves fall with cold, or heat, when the pores thereof -are stopt: the flowers in congealing receive their colour according -to the heat whereby the colour is made, and bring with them fruit, -and seed (as an Apple, in which there is sperm out of which a tree -is not brought forth; but in the inside of that sperme is a seed or -kernell, out of which even without the sperm is brought forth a tree, -for multiplication is not in the sperm, but in the seed.) So wee see -with our eyes, that Nature creates a seed out of the four Elements, -lest wee should labour in vain about it; for what is created already -need not a Creator. Let this by way of example bee sufficient for the -advertisement of the Reader; but now I return to my purpose concerning -the Mineralls. Nature creates the Mineral seed, or the seed of Metalls -in the bowels of the earth: wherefore it is not beleeved that there -is any such seed _in rerum naturâ_, because it is invisible. But it -is no wonder if ignorant men doubt of it, seeing they cannot perceive -that which is before their eys, much less that which is hid from their -eyes: but it is most true that that which is superiour, is but as that -which is inferior, and so on the contrary. Also that which is brought -forth above is brought forth of the same fountaine, as that beneath in -the bowells of the earth. And what prerogative should Vegetables have -before Metalls, that God should put a seed into them, and without cause -withhold it from these? Are not Metalls of as much esteem with God as -Trees? Let this be granted for a truth, that nothing grows without -seed: for where there is no seed, the thing is dead. It is necessary -therefore that four Elements should make the seed of Metalls, or bring -them forth without a seed: if they are produced without seed, then they -cannot be perfect; seeing every thing without seed is imperfect, by -the rule of composition: hee which gives no credit to this undoubted -truth, is not worthy to search into the secrets of nature; for there -is nothing made in the world, that is destitute of seed. The seed of -Metalls is truely, and really put into them: and the generation of it -is thus. The foure Elements in the first operation of Nature doe by the -help of the Archeus of Nature distill into the center of the earth a -ponderous, or heavy Vapour of water, which is the seed of Metalls, and -is called Mercury by reason of its fluxibility, and its conjunction -with every thing, not for its essence; and for its internall heat it is -likened to Sulphur, and after congealation becomes to be the radicall -moisture. And although the body of Metalls be procreated of Mercury -(which is to bee understood of the Mercury of Philosophers) yet they -are not bee hearkned to, that think the vulgar Mercury is the seed of -Metalls, and so take the body in stead of the seed, not considering -that the vulgar Mercury spoken of hath its own seed in it self. The -errors, and mistakes of all these men will be made apparent by the -following example. It is manifest that men have seed, in which they -are multiplyed: the body of man is Mercury; but the seed is hid in -the body, and in comparison to the body is but little, and light: he -therefore that will beget a man, let him not take Mercury, which is -the body, but the seed, which is the congealed Vapour of water. So in -the regeneration of Metalls, the vulgar Chymists goe preposterously to -work: They dissolve Metallick bodies, whether it be Mercury, or Gold, -or Lead, or Silver, and corrode them with sharp waters, and other -Heterogeneous things not requisite to the true Art, and afterward joine -them together again, not knowing that a man is not generated of a mans -body cut to pieces, because by this means the body is marred, and the -seed before-hand is destroyed. Every thing is multiplyed in Male and -Female, as I have already mentioned in the Treatise of the twofold -Matter: The division of the sexes causeth, or produceth nothing, but -a due joining of them together, brings forth a new forme: the seeds -therefore, or spermes, not bodies are to bee taken. Take therefore a -living Male, and a living Female; joine these together, that betwixt -them there may be conceived a sperm for the bringing forth of fruit -after its kind: There is no man living can beleeve that he can make -the first matter: The first matter of Man is earth, and no man can of -that make a man; only God knows how to doe this; but of the second -matter, which is already made, if it be put into its due place, may -easily by the operation of Nature be generated a thing of that species, -or kind, which the seed was of. The Artist here need doe nothing, -onely to separate the thin from the thick, and to put it into its -due vessell. For this is to be considered, that as a thing is begun, -so it ends: Of one are made two, of two one, and then you have done. -There is one God; of this one God the Son is begotten: One produceth -two, two have produced one holy Spirit proceeding from both: so the -world is made, and so shall be the end thereof. Consider the four -former points most exactly: thou hast in them the Father, the Father -and the Son, and lastly the holy Spirit: thou hast the four Elements: -thou hast four great Lights, two Celestiall, and two Centrall: This -is all that is, hath been, or shall be, that is made plain by this -forenamed similitude. If I might lay down all the mysteries that might -be raised from hence, they would amount to a great volume. I return -to my purpose, and I tell thee true, my son! one is not made of one -naturally, for thus to doe is proper to God alone: let it suffice thee -that thou art able out of two to make one, which wil be profitable to -thee. Know therefore that the sperm doth multiply the second matter, -and not the first: for the first matter of all things is not seen, but -is hid either in nature, or in the Elements; but the second matter -sometimes appeares to the sons of wisdome. - - - - -[Illustration: *decorative divider*] - -_THE SEVENTH TREATISE._ - -_Of the vertue of the second matter._ - - -But that thou maist the more easily conceive what this second matter -is, I will describe the vertues of it, by which thou maist know it. And -first of all know, that Nature is divided into three Kingdoms; two of -them are such that either of them can subsist of it self, if the other -two were not; there is the Minerall, Vegetable, and Animall Kingdom. -The Minerall can subsist of it self, although there were no man in -the world, nor tree, or herb. The Vegetable likewise, although there -were no Metall, nor Animall, can stand by it self: these two are of -one made by one: But the third hath life from the other two which wee -have mentioned, without which it could not subsist, and is more noble -and excellent then those two, as also it is the last of the three, and -rules over the other: because alwaies vertue, or excellency ends in -a third thing, and is multiplyed in the second. Dost thou see in the -Vegetable Kingdom? The first matter is an herb, or a tree, which thou -knowest not how to make, Nature alone makes it: In this Kingdom the -second matter is Seed, which thou seest, in this the hearb, or the tree -is multiplyed. In the Animall Kingdome the first matter is a beast, or -a man, which thou knowest not how to make; but the second matter or the -sperm, in which they are multiplyed, thou knowest. In the Minerall -thou knowest not how to make a Metall, and if thou braggest that thou -canst, thou art a foole, and a lyar, Nature makes that, and although -thou shouldst have the first matter, according to the Philosophers, -yet it would bee impossible for thee to multiply that Centrall salt -without Gold: Now the seed of Metalls is known only to the sons of Art. -In Vegetables the seed appears outwardly; the reins of its digestion -is warm aire. In Animalls the seed appears inwardly, and outwardly; -the reins of its digestion are the reins of a Male. Water in Mineralls -is the seed in the Center of their heart, and is their life: the reins -of its digestion is fire. The receptacle of the Vegetable seed is the -earth: the receptacle of the seed Animal is the womb of the female: the -receptacle of water, which is the Minerall seed, is aire. And those -are the receptacles of seeds, which are the congealations of their -bodies: that is their digestion, which is their solution: that is their -putrefaction which is their destruction. The vertue of every seed is to -join it self to every thing in its own Kingdome, because it is subtill, -and is nothing else but aire, which by fatnesse is congealed in water: -It is known thus, because it doth not mixe it self naturally to any -thing out of its own Kingdome: it is not dissolved, but congealed, -because it doth not need dissolution, but congealation. It is necessary -therefore that the pores of the body be opened, that the sperme may be -sent forth, in whose Center the seed lyes, which is aire: that when it -comes into its due matrix, is congealed, and congeals what it finds -pure, or impure mixed with what is pure. As long as the seed is in the -body, the body lives, when it is all consumed the body dies; also all -bodies after the emission of seed are weakned: experience likewise -testifies that men which give themselves over too much to venery become -feeble, as trees, that bear too much fruit, become afterwards barren. -The seed therefore, as oftentimes hath been repeated, is a thing -invisible; but the sperme is visible, and is almost a living soule; -it is not found in things that are dead: It is drawn forth two wayes, -pleasantly, and by force: But because wee are in this place to treat -of the vertue of it onely, I say that nothing is made without seed: -all things are made by vertue of seed: and let the sons of Art know, -that seed is in vain sought for in trees that are cut off, or cut down, -because it is found in them only that are green. - - - - -[Illustration: *decorative divider*] - -_THE EIGHTH TREATISE._ - -_How by Art Nature works in Seed._ - - -All seed is nothing worth of it self, if it be not either by Art, or -Nature put into its proper matrix. And although seed be of it self more -noble then every creature, yet the matrix is the life of it, & makes -the sperm, or corn to putrefie, and causeth a congealation of the pure -point, and also by the heat of its body nourisheth it, and makes it -grow: and this is done in all the foresaid Kingdomes of Nature; and is -done naturally by months, years, and ages. But that is a witty Art, -that can shorten any thing in the Minerall, and Vegetable Kingdome, but -not in the Animall: in the Minerall Kingdome it perfects that, which -Nature could not, by reason of the crude air, which with its vehemency -filled the pores of every body; not onely in the bowells, but also in -the superficies of the earth. As I have already said in the foregoing -Chapters. But that this may bee the more easily understood, I will adde -hereunto, that the Elements striving amongst themselves send forth -their seed into the Center of the earth, as into their reins; but the -Center by help of motion sends it into its Matrix. Now the Matrixes are -innumerable, as many Matrixes, as places, one purer then other, and so -almost _in infinitum_. Know therefore, that a pure Matrix will afford a -pure conception in its own likenesse: As for example, in Animalls there -are Matrixes of Women, Cowes, Mares, Bitches, and the like. So in the -Minerall, and Vegetable Kingdomes, there are Metalls, Stones, Salts; -for the Salts in these two Kingdomes are to bee considered of, as also -their places, according to more or lesse. - - - - -[Illustration: *decorative divider*] - -_THE NINTH TREATISE._ - -_Of the Commixtion of Metalls, or the drawing forth their seed._ - - -We have spoken of Nature, of Art, of the Body, of Sperm, and of Seed, -now let us descend to Praxis, _viz._ how Metalls ought to be mixed -together, and what their correspondency, or agreement is one with -another. Know therefore that a Woman doth not vary from a Man; both are -bred of the same Seed, and in one Matrix, there was nothing besides -digestion, and that the Matrix had in it purer bloud, and salt: so -Silver is made of the same Seed as Gold is, and in the same Matrix; -but the Matrix had more water in it then digested blood, according to -the season of the Moon in the heavens. But that thou maist the more -easily imagine with thy self how Metalls couple together, that their -Seed may be sent forth, and received; behold and see the heavens, and -the spheres of the Planets: thou seest that _Saturne_ is placed the -uppermost, or highest, next to that _Iupiter_, then _Mars_, then _Sol_, -or the Sun, then _Venus_, then _Mercury_, and last of all _Luna_, or -the Moon. Consider also that the vertues of the Planets doe not ascend, -but descend: Experience teacheth as much, _viz._ that of _Venus_, or -Copper is not made _Mars_, or Iron, but of _Mars_ is made _Venus_, as -being an inferiour sphere: So also _Iupiter_, or Tin is easily changed -into _Mercury_ or Quicksilver, because _Iupiter_ is the second from -the firmament, and _Mercury_ the second from the earth: _Saturne_ is -the first from the heavens, and _Luna_ the first from the earth: _Sol_ -mixeth it self with all, but is never bettered by its inferiors. Now -know that there is a great agreement betwixt _Saturne_, or Lead, and -_Luna_, or Silver, in midst of which the Sun is placed: as also betwixt -_Iupiter_ and _Mercury_, in midst of which _Sol_ is also placed: and -in the same manner betwixt _Mars_ and _Venus_, which also have _Sol_ -placed in the midst of them. Chymists know how to change Iron into -Copper without Gold: they know also to make Quicksilver out of Tin: and -there are some that make Silver out of Lead: But if they knew by these -mutations to give or minister to them the nature of Gold, they would -certainly find out a thing more pretious then any treasure. Wherefore -I say we must not bee ignorant what Metalls are to be joined to each -other, whose nature is agreable one to the others. Moreover there is -granted to us one Metall, which hath a power to consume the rest, for -it is almost as their water, & mother: yet there is one thing, and -that alone, the radicall moisture, _viz._ of the Sunne, and Moon that -withstands it, and is bettered by it; but that I may disclose it to -you, it is called Chalybs, or Steel. If Gold couples eleven times with -it, it sends forth its seed, and is debilitated almost unto death; the -Chalybs conceives, and bears a son, more excellent then his father: -then when the Seed of that which is now brought forth is put into its -own Matrix, it purifies it, and makes it a thousand times more fit, -and apt to bring forth the best, and most excellent fruits. There is -another Chalybs, which is like to this, created by it selfe of Nature, -which knows how to draw forth by vertue of the sun beams (through a -wonderfull power, and vertue) that which so many men have sought after, -and is the beginning of our work. - - - - -[Illustration: *decorative divider*] - -_THE TENTH TREATISE._ - -_Of the Supernaturall Generation of the Son of the Sun._ - - -Wee have treated of things, which Nature makes, and which God hath -made; that the Searchers of Art might the more easily understand -the possibility of Nature. But to delay no longer, I will now enter -upon the Manner, and Art how to make the Philosophers stone. The -Philosophers stone, or tincture is nothing else, but Gold digested to -the highest degree: For vulgar Gold is like an herb without seed, when -it is ripe it brings forth seed; so Gold when it is ripe yeelds seed, -or tincture. But, will some ask, Why doth not Gold, or any other Metall -bring forth seed? the reason given is this, because it cannot bee ripe, -by reason of the crudity of the air, it hath not sufficient heat, -and it happens, that in some places there is found pure Gold, which -nature would have perfected, but was hindred by the crude aire. As for -example, wee see that Orenge trees in _Polonia_ doe indeed flourish -as other trees; in _Italie_, and elsewhere, where their naturall soil -is, they yeeld, and bring forth fruit, because they have sufficient -heat; but in these cold places they doe otherwise, for when they begin -to ripen, they are at a stand, because they are oppressed with cold; -and so in these places we never have their fruit naturally: but if at -any time Nature be sweetly, and wittily helped, then Art may perfect -that, which Nature could not. The same happens in Metalls: Gold may -yeeld fruit, and seed, in which it multiplyes it self by the industry -of the skilfull Artificer, who knows how to exalt Nature, but if he -will attempt to do it without Nature, he will be mistaken. For not -only in this art, but also in every thing else, we can doe nothing -but help Nature; and this by no other medium then fire, or heat. -But seeing this cannot be done, since in a congealed Metallick body -there appear no spirits; it is necessary that the body be loosed, or -dissolved, and the pores thereof opened, whereby Nature may work. But -what that dissolution ought to be, here I would have the Reader take -notice, that there is a twofold dissolution, although there be many -other dissolutions, but to little purpose; there is onely one that is -truely naturall, the other is violent, under which all the rest are -comprehended. The naturall is this, that the pores of the body bee -opened in our water, whereby the seed, that is digested, may bee sent -forth, and put into its proper Matrix: Now our water is heavenly, not -wetting the hands, not vulgar, but almost rain water: The body is gold, -which yeelds seed; our Lune or Silver, (not common Silver) is that -which receives the seed of the gold: afterwards it is governed by our -continual fire, for seven months, and sometimes ten, untill our water -consume three, and leave one; and that _in duplo_, or a double. Then it -is nourished with the milk of the earth, or the fatnesse thereof, which -is bred in the bowells of the earth, and is governed, or preserved from -putrefaction by the salt of Nature. And thus the infant of the second -generation is generated. Now let us passe from the Theorie to the -Praxis. - - - - -[Illustration: *decorative divider*] - -_THE ELEVENTH TREATISE._ - -_Of the Praxis, and making of the Stone, or Tincture by Art._ - - -Through all these foregoing Chapters, our discourse of things hath been -scattered by way of examples, that the Praxis might be the more easily -understood, which must be done by imitating Nature after this manner—— - -Take of our earth, through eleven degrees, eleven graines, of our Gold, -and not of the vulgar one grain, of our Lune, not the vulgar, two -grains: but be thou well advised, that thou takest not common Gold, and -Silver, for these are dead, take ours which are living: then put them -into our fire, and let there be made of them a dry liquor; first of -all the earth wil be resolved into water, which is called the Mercury -of Philosophers; and that water shall resolve those bodies of Gold, -and Silver, and shal consume them so, that there shall remain but the -tenth part with one part; and this shall be the radicall moisture of -Metalls. Then take water of salt-nitre, which comes from our earth, in -which there is a river of living water, if thou diggest the pit knee -deep, therefore take water out of that, but take that, which is cleer; -upon this, put that radicall moisture; and set it over the fire of -putrefaction, and generation, not on such a one as thou didst in the -first operation: govern all things with a great deale of discretion, -untill colours appear like a Peacocks tail; govern it by digesting -it, and be not weary, untill these colours be ended, and there appear -throughout the whole one green colour, and so of the rest; and when -thou shalt see in the bottome ashes of a fiery colour, and the water -almost red, open the vessel, dip in a pen, and smeare some Iron with -it, if it tinge, have in readinesse that water, which afterwards I -shall speak of, and put in so much of that water as the cold aire -was, which went in, boil it again with the former fire, untill it -tinge again. So far reached my experience, I can doe no more, I found -out no more. Now that water must be the menstruum of the world, out -of the sphere of the Moon, so often rectified, untill it can calcine -Gold: I have been willing here to discover to thee all things; and -if thou shalt understand my meaning sometimes, and not the letter, I -have revealed all things; especially in the first, and second work. -Now it remains that we speak next of the fire. The first fire, or of -the first operation is a fire of one degree, continuall, which goes -round the matter; the second is a naturall fire, which digests, and -fixeth the matter: I tell thee truely that I have opened to thee the -governance, or rules of the fire, if thou understandest Nature: The -vessell remains yet to be spoken of. It must be the vessel of Nature, -and two are sufficient; the vessell of the first work must be round; -but in the second a glasse, a little lesse like unto a viall, or an -egge. But in all these know, that the fire of Nature is but one, and if -it works variously, it is by reason of the difference of places. The -vessell therefore of Nature is but one; but wee for brevities sake use -a couple: the matter is one, but out of two substances. If therefore -thou wilt give thy mind to make things, consider first things that are -already made; if thou canst not reach, or understand things presented -to thy eyes, much lesse things that are to be made, and which thou -desirest to make. For know that thou canst create nothing, for that -is proper to God alone, but to make things, that are not perceived, -but lye hid in the shadow, to appear, and to take from them their -vaile, is granted to an intelligent Philosopher by God through Nature. -Consider, I beseech thee, the simple water of a cloud: who would ever -beleeve that that contains in it selfe all things in the world, hard -Stones, Salts, Aire, Earth, Fire, when as yet of it selfe it seems -to be simple? What shall I say of the Earth, which contains in it -Water, Fire, Salts, Aire, and of it self seems to be but meer earth? -O wonderfull Nature, which knows how to produce wonderfull fruits out -of Water in the earth, and from the Aire to give them life. All these -are done, and the eyes of the vulgar doe not see them; but the eyes -of the understanding, and imagination perceive them, and that with a -true sight. The eyes of the wise look upon Nature otherwise, then the -eyes of common men. As for example, the eyes of the vulgar see that the -sun is hot; but the eyes of Philosophers on the contrary see it rather -to bee cold, but its motion to be hot. The acts and effects of it are -understood through the distance of places. The fire of Nature is one -and the same with it: for as, the Sun is the Center amongst the spheres -of the Planets; and out of this Center of the heaven it scatters its -heat downward by its motion; so in the Center of the earth is the sun -of the earth, which by its perpetuall motion sends its heat, or beams -upward to the superficies of the earth. That intrinsecall heat is far -more efficacious then this Elementary fire; but it is allayed with -an Earthy water, which from day to day doth penetrate the pores of -the earth, and cooles it: So the Aire doth temper, and mitigate the -heavenly Sun, and its heat, for this aire doth day after day fly round -the world: and unlesse this were so, all things would be consumed by -so great a heat, neither would any thing be brought forth. For as that -invisible fire, or Centrall heat would consume all things, if the water -coming betwixt did not prevent it; so the heat of the Sun would destroy -all things; if the Aire did not come betwixt. But how these Elements -work one with another, I will briefly declare. In the Center of the -earth is the Centrall Sun, which by its own motion, or of its firmament -doth give a great heat, which extends it self even to the superficies -of the earth. That heate causeth aire after this manner. The Matrix of -aire is water, which bringeth forth sons of its own nature, but unlike, -and far more subtill then it selfe; for where the water is denyed -entrance, the aire enters: when therefore that Centrall heat, which is -perpetuall, doth act, it makes water distill, and be heated, and so -that water by reason of the heat is turned into aire, upon this account -it breaks forth to the superficies of the earth, because it will not -suffer it self to be shut in: then when it is cold, it is resolved into -water. In the mean time it happens also that in opposite places not -only air but water goes out; so you see it is, when black clouds are -by violence carried up into the aire: for which thing take this as a -familiar example. Make water hot in a pot, and thou shalt see that a -soft fire causeth gentle vapours, and winds; but a strong fire maketh -thick clouds appear. Just in the same manner doth the Centrall heat -worke; it lifts up the subtill water into aire, that which is thick by -reason of its salt or fatnesse, it distributes to the earth, by meanes -of which divers things are generated, that which remaines becomes -stones, and rocks. But some may object, if it were so, it would be done -constantly, but oftentimes there is no wind at all perceived. I answer, -if water be not poured violently into a distillatory vessell, there is -made no wind, for little water stirs up but little wind: you see that -thunders are not alwaies made, although there be rain, and wind; but -only when by force of the aire the swelling water is carried to the -sphere of the fire; for fire will not indure water. Thou hast before -thine eyes an example, when thou pourest cold water into a hot furnace, -from whence a thundering noise is raised. But why the water doth not -enter uniformly into those places, and cavities, the reason is, because -these sorts of vessells, and places are many; and sometimes one cavity -by blasts, or winds drives away from it self water for some dayes, and -months, untill there be a repercussion of the water again: As wee see -in the sea, whose waves are moved and carryed a thousand miles, before -they find, or meet with a repercussion to make them return back; but -to return to our purpose. I say that Fire, or Heat is the cause of the -motion of the Aire, and the life of all things; and the Earth is the -Nurse of all these things, or their receptacle. But if there were not -Water to coole our Earth, and Aire, then the Earth would be dryed, for -these two reasons, _viz._ by reason of the Motion of the Centrall Sun, -and heat of the Celestiall: Neverthelesse it happens sometimes in some -places, when the pores of the earth are obstructed, that the humidity, -or water cannot penetrate, that then by reason of the correspondency -of the Celestiall, and Centrall Sun (for they have a magnetick vertue -betwixt themselves) the earth is inflamed by the Sun: so that even -sometimes there are made great chops, or furrows in the earth. Cause -therefore that there be such an operation in our earth, that the -Centrall heat may change the Water into Aire, that it may goe forth -into the plaines of the world, and scatter the residue, as I said, -through the pores of the earth; and then contrariwise the Aire will be -turned into Water, far more subtill then the first Water was: and this -is done thus, if thou givest our old man Gold, or Silver to swallow, -that he may consume them, and then hee also dying may be burnt, and -his ashes scattered into water, and thou boil that water untill it be -enough, and thou shalt have a medicine to cure the leprosie. Mark, -and be sure that thou takest not cold for hot, or hot for cold, but -mixe natures with natures, and if there be any thing that is contrary -to nature (for Nature alone is necessary for thee) separate it, that -Nature may be like Nature. Doe this by fire, and not with thy hand: and -know that if thou dost not follow Nature, all is in vain: and here I -have spoken to thee through the help of God, what a father should speak -to his son; Hee which hath ears let him heare, and he which hath his -senses, let him set his mind upon what I say. - - - - -[Illustration: *decorative divider*] - -_THE TWELFTH TREATISE._ - -_Of the Stone, and its vertue._ - - -In the foregoing Treatises it hath been sufficiently spoken concerning -the production of Naturall things, concerning the Elements, the First -matter, and Second matter, Bodies, Seeds, and concerning the Use and -Vertue of them: I wrote also the Praxis of making the Philosophers -Stone. Now I will discover so much of the vertue of it, as Nature hath -granted to me, and experience taught me. But to comprehend the argument -of all these Treatises briefly, and in few words, that the Reader which -fears God may understand my mind and meaning, the thing is this. If -any man doubt of the truth of the Art, let him read the voluminous -writings of ancient Philosophers, verified by reason, and experience; -whom wee may deservedly give credit to in their own Art: but if any -will not give credit to them, then we know not how to dispute with -them, as denying principles: for deaf, and dumbe men cannot speak. -What prerogative should all things in this world have before Metalls? -Why should these alone by having seed without cause denyed to them, be -excluded from Gods universall blessing of multiplication, which holy -writ affirms was put in, and bestowed on all created things presently -after the world was made? Now if they have Seed, who is so sottish -to think that they cannot bee multiplyed in their Seed? The Art of -Alchymie in its kind is true, Nature also is true, but the Artificer is -seldome true: there is one Nature, one Art, but many Artificers. Now -what things Nature makes out of the Elements, she generates them by the -will of God out of the first matter, which God onely knowes: Nature -makes and multiplies those things of the second matter, which the -Philosophers know. Nothing is done in the world without the pleasure -of God, and Nature. Every Element is in its own sphere; but one cannot -be without the other; one lives by vertue of the other, and yet being -joined together they doe not agree; but Water is of more worth then all -the Elements, because it is the mother of all things: upon this swims -the spirit of Fire. By reason of Fire Water is the first matter, _viz._ -by the striving together of Fire, and Water, and so are generated -Winds, and Vapours apt, and easy to bee congealed with the earth, by -the help of the crude aire, which from the beginning was separated -from it. And this is done without cessation, by a perpetuall motion; -because fire, or heat is stirred up no otherwise then by motion, which -thing you may easily conceive by a Smith filing Iron, which through -vehement motion waxeth hot in that manner, as if it were heated in -the Fire. Motion therefore causeth heat, heat moves the water, the -motion of the water causeth aire, the life of all living things. -Things therefore grow after this manner (as I said before) _viz._ -out of water; for out of the subtill Vapour of it, subtil and light -things proceed; out of the oylinesse of it, things that are heavy, -and of greater price; but of the salt things far more excellent then -the former. Now because Nature is sometimes hindred, that it cannot -produce pure things; seeing the Vapour, Fatnesse, and Salt are fouled -or stained, and mixe themselves with the places of the earth: Moreover, -experience teacheth us to separate the pure from the impure. Therefore -if thou wilt have Nature be bettered, or mended in her actings, -dissolve what body you please, and that which was added or joined to -Nature, as heterogeneous, separate, cleanse, joine pure things with -pure, ripe to ripe, crude to crude, according to the poise of Nature, -and not of Matter. And know that the Centrall salt Nitre doth not -receive more of the Earth then it hath need of, whether it be pure or -impure: but the fatnesse of the water is otherwise, for it is never to -be had pure; art purifies it by a twofold heat, and then conjoins it. - - - - -[Illustration: *decorative divider*] - -_THE EPILOGUE, or CONCLUSION OF THESE TWELVE TREATISES._ - - -FRIENDLY READER, - -I wrote the Twelve foregoing Treatises in love to the sonnes of -Art, that before they set their hand to the worke they may know the -operation of Nature, _viz._ how she produceth things by her working; -lest they should attempt to enter in at the gate without keyes, or to -draw water in a sieve: for he laboureth in vain, that putteth forth -his hands to labour without the knowledge of Nature, in this sacred -and most true Art, he lies in nocturnal darknesse to whom the sun doth -not shine, and he is in thick darknesse, to whom after it is night -the Moon doth not appeare. Nature hath her proper light, which is not -obvious to our eyes; the shadow of Nature is a body before our eyes: -but if the light of Nature doth enlighten any one, presently the cloud -is taken away from before his eyes, and without any let he can behold -the point of our loadstone, answering to each Center of the beams, -_viz._ of the Sun and Earth: for so farre doth the light of Nature -penetrate, and discovers inward things; of which thing take this for -an example. Let a boy that is twelve yeares old, and a girle of the -same age, be cloathed with garments of the same fashion, and be set -one by the other, no body can know which is the male, or which is the -female; our eyes cannot penetrate so far, therefore our sight deceiveth -us, and takes false things for true: But when their garments are taken -off, and they are naked, that so it may appear what Nature made them, -they are easily distinguished by their sexes. Just after the same -manner doth our intellect make a shadow of the shadow of Nature; for -the naked body of Man is the shadow of the seed of Nature: As therefore -mans body is covered with a garment, so also mans nature is covered -with the body, which God reserves to himself to cover, or uncover. I -could here discourse largely, and Philosophically of the dignity of -Man, his Creation and Generation: but seeing they are impertinent to -this place, I will passe them over in silence; only I will treat a -little concerning the Life of Man. Man was created of the Earth, and -lives by vertue of the Aire; for there is in the Aire a secret food of -life, which in the night wee call dew; and in the day rarified water, -whose invisible, congealed spirit is better then the whole Earth. O -holy, and wonderfull Nature, who dost not suffer the sons of Wisdome -to erre, as thou dost manifest in the life of man daily! Moreover -in these twelve Treatises I have produced so many naturall reasons, -that he which is desirous of the art, and feares God, may the more -easily understand all things, which through Gods blessing, with my -eyes I have seen, with mine own hands have made without any deceit of -sophistication: for without the light, and knowledge of Nature, it -is impossible to attain to this Art, unlesse it come to any by Gods -speciall revelation, or some speciall friend doth privately shew it. -It is a thing of little account, yet most pretious, which being divers -times described, I doe now again repeat. Take 10 parts of aire, 1 part -of living gold, or living silver; put all these into thy vessel; boyle -this aire first untill it be water, and then no water. If thou art -ignorant of this, and knowst not how to boyl aire, without all doubt -thou shalt erre; seeing this is the matter of the ancient Philosophers. -For thou must take that, which is, and is not seen, untill it be the -Artificers pleasure; it is the water of our dew, out of which is -extracted the Salt Petre of Philosophers, by which all things grow, and -are nourished: the matrix of it is the Center of the Sun, and Moon, -both celestiall, and terrestiall: and to speak more plainly, it is our -Loadstone, which in the foregoing Treatises I called Chalybs, or Steel: -The Aire generates this Loadstone, and the Loadstone generates, or -makes our Air to appear, and come forth. I have here entirely shewed -thee the truth; Begge of God that hee would prosper thine undertakings: -And so in this place thou shalt have the true, and right explication -of _Hermes_, when he saith, that the father of it is the Sun, and its -mother the Moon, and that which the wind carryed in its belly, _viz._ -_Sal Alkali_, which the Philosophers have called _Sal Armoniacum_, and -vegetable, hid in the belly of the _Magnesia_. The operation of it is -this, to dissolve the congealed aire, in which thou shall dissolve -the tenth part of Gold; seale this up, and work with our fire, untill -the air be turned into powders; and there appear (the salt of the -world being first had) divers colours. I would have set down the whole -processe in these Treatises; but because that, together with the -multiplication, is sufficiently set down in the books of _Lullius_, -and other old Philosophers; it therefore sufficed me to treat only of -the first, and second matter; which is done faithfully, neither do -thou ever think that any man living hath done it more cleerly, then I -have done it; since I have done it not out of many books but by the -labour of my hands, and mine own experience. If therefore thou dost -not understand, or beleeve the truth, doe not blame me, but thy self; -and perswade thy selfe that God was unwilling to reveal this secret -to thee: Be therefore earnest with him by prayer, and with serious -meditation read over this book oftentimes, especially the Epilogue of -these twelve Treatises: alwaies considering the possibility of Nature, -and the actions of the Elements, and which of them is the chiefest in -those actions, and especially in the rarefaction of water, or aire, -for so the heavens are created, as also the whole world. This I was -willing to signifie to thee, as a father to his son. Doe not wonder -that I have wrote so many Treatises, for I did not make them for my -own sake, seeing I lack not books, but that I might advertise many, -that work in fruitlesse things, that they should not spend their -costs in vain. All things indeed might have been comprehended in -few lines, yea in few words: but I was willing to guide thee to the -knowledge of Nature by Reasons, and Examples; that thou mightest in -the first place know, what the thing is thou seekest after, whether -the first, or second matter, also that thou mightest have Nature, her -light, & shadow discovered to thee. Be not displeased if thou meetest -sometimes with contradictions in my Treatises, it being the custome of -Philosophers to use them; thou hast need of them, if thou understandest -them, thou shall not find a rose without prickles. Weigh diligently -what I have said before, _viz._ how four Elements distill into the -Center of the earth a radicall moisture, and how the Centrall Sun of -the earth, by its motion bringeth it forth, and sublimeth it to the -superficies of the earth. I have said also that the Celestiall Sun hath -a correspondency with the Centrall Sun: for the Celestiall Sun, and the -Moon have a peculiar power, and vertue of distilling into the earth -by vertue of their beams: for heat is easily joined to heat, and salt -to salt. And as the Centrall Sun hath its sea, and crude water, that -is perceptible; so the Celestiall Sun hath its sea, and subtill water -that is not perceptible. In the superficies the beams of the one, are -joined to the beams of the other, and produce flowers, and all things. -Therefore when there is raine made, it receives from the aire that -power of life, and joins it with the salt-nitre of the earth (because -the salt-nitre of the earth is like calcined Tartar, drawing to it self -by reason of its drynesse the aire, which in it is resolved into water: -such attractive power hath the salt-nitre of the earth, which also was -aire, and is joined to the fatnesse of the earth) and by how much the -more abundantly the beams of the Sun beat upon it, the greater quantity -of salt-nitre is made, and by consequence the greater plenty of Corn -grows, and is increased, and this is done daily. Thus much I thought -good to signifie to the ignorant of the correspondency, or agreement -of things amongst themselves, and the efficacy of the Sun, and Moon, -and Stars; for the wise need not this instruction. Our subject is -presented to the eyes of the whole world, and it is not known. O our -Heaven! O our Water! O our Mercury! O our Salt-nitre abiding in the -sea of the world! O our Vegetable! O our Sulphur fixed, and volatill! -O our _Caput Mortuum_, or dead head, or feces of our Sea! Our Water -that wets not our hands, without which no mortall can live, and without -which nothing grows, or is generated in the whole world! And these are -the Epithites of _Hermes_ his bird, which never is at rest. It is of -very small account, yet no body can bee without it: and so thou hast a -thing discovered to thee more pretious then the whole world, which I -plainly tell thee is nothing else but our Sea water, which is congealed -in Silver, and Gold, and extracted out of Gold, and Silver by the help -of our Chalybs, by the Art of Philosophers in a wonderfull manner, by -a prudent son of Art. It was not my purpose for some reasons before -mentioned in the Preface, to publish this book, but a desire to deserve -well of those that are studiously given to liberall, and Philosophical -Arts, prevailed with me, that I might hold forth to them, that I -bear an honest mind; also that I might declare my self to them, that -understand the Art, to be their equal and fellow, and to have attained -their knowledge. I doubt not but many men of good consciences, and -affections do enjoy this gift of God secretly; these being warned by -my example, and dangers are made more cautious, and wise, having that -commendable silence of _Harpocrates_. For as often as I would discover -my selfe to great men, it alwaies turned to my losse and danger. By -this my writing I make my self known to the adopted sons of _Hermes_, -I instruct the ignorant, and them that are misled, and bring them back -into the right way. And let the heirs of wisdome know, that they shall -never have a better way, then that, which is here demonstrated to them; -for I have spoken all things cleerly: Only I have not so cleerly shewed -the extraction of our Salt Armoniacke, or the Mercury of Philosophers, -out of our Sea water, and the use thereof, because I had from the -Master of Nature no leave to speake any further, and this only God must -reveale, who knows the hearts, and minds of men. He will haply upon -thy constant, and earnest prayers, and the frequent reading over of -this booke, open the eyes of thy understanding. The vessell, as I said -before, is but one from the beginning to the end, or at most two are -sufficient: the fire is continuall in both operations; for the sake -of which let the ignorant read the tenth, and eleventh Treatise. If -thou shalt operate in a third matter, thou shalt effect nothing: they -medle with this, whoever work not in our Salt, which is Mercury, but -in Herbs, Animals, Stones, and all Minerals, excepting our Gold, and -Silver covered over with the sphere of _Saturne_. And whosoever desires -to attaine to his desired end, let him understand the conversion of the -Elements to make light things heavy, and to make spirits no spirits; -then hee shall not worke in a strange thing. The Fire is the Rule, -whatsoever is done, is done by Fire; as sufficiently before, so here we -have spoken enough by way of Conclusion. Farewell friendly Reader! and -long maist thou enjoy these labours of mine, (made good, or verified by -mine owne experience,) to the glory of God, the welfare of thine owne -soule, and good of thy neighbour. - - - - -[Illustration: *decorative divider*] - -TO THE SONS of TRVTH: - -A Preface To the Philosophicall _ÆNIGMA_, Or _RIDLE_. - - -SONS of WISDOME, - -I have now opened to you all things from the very first rising of the -universall fountaine, that there is no more left to be discovered. For -in the foregoing Treatises I have sufficiently explained Nature by way -of example: I have shewed the Theorie and Praxis, as plainely as it was -lawfull. But lest any should complain of my briefnesse, that by reason -of it I have omitted something, I will yet further describe to thee -the whole Art by way of Ridle, or Ænigmaticall speech; that thou maist -see how farre through Gods guidance I am come. The bookes that treat -of this Art are infinite; yet thou shalt not find in any of them the -truth so much, as it is in this of mine, made known, or discovered unto -thee. The reason that encouraged mee to make it so plain, was this, -_viz._ Because, when I had discoursed with many men, that thought they -understood the writings of Philosophers very well; I perceived that -they did explaine those writings far more subtilly then Nature, which -is simple and plain, did require: yea all my true sayings did seem to -them being profoundly wise, or savouring of high things, to bee of no -value and incredible. It hapned sometimes that I would intimate the -Art to some from word to word, but they could by no meanes understand -mee, not beleeving there was any water in our Sea, and yet they would -be accounted Philosophers. Since therefore they could not understand -my words, which I delivered by word of mouth, I doe not fear (as other -Philosophers were afraid) that any one can so easily understand what -I have wrote; It is the gift, I say, of God. It is true indeed, if in -the study of Alchymie there were required subtilnesse, and quicknesse -of wit, and things were of that Nature as to be perceived by the eyes -of the vulgar, I saw that their fancies, or wits were apt enough to -find out such things: but I say to you, bee simple, or plaine, and not -too wise untill you have found out the secret, which when you have, it -will of necessity require wisdome enough to use, and keep it; then it -will be easy for you to write many books; because it is easier for him, -that is in the Center, and sees the thing, then for him that walks in -the Circumference, and only heares of it. You have the second matter -of all things most cleerly described unto you: but let mee give you -this Caution, that if you would attaine to this secret, know that first -of all God is to bee prayed to, then your neighbour is to bee loved: -and lastly, doe not fancy to your selves things that are subtill, -which Nature knew nothing of; but abide, I say, abide in the plain way -of Nature; because you may sooner feel the thing in plainnesse, or -simplicity, then see it in subtilty. In reading therefore my writings -doe not stick in the letter of them, but in reading of them consider -Nature, and the possibility thereof. Now before you set your selves to -work, consider diligently what it is you seek, and what the scope, and -end of your intention is: for it is much better to learn by the brain, -and imagination, then with labour, and charges. And this I say to you, -that you must seek for some hidden thing, out of which is made (after -a wonderfull manner) such a moisture, or humidity, which doth dissolve -Gold without violence, or noise, yea so sweetly, and naturally, as ice -doth melt in warme water: if you find out this, you have that thing, -out of which Gold is produced by Nature: and although all Metalls, and -all things have their originall from hence, yet nothing is so friendly -to it as Gold; for to other things there sticks fast some impurity, -but to Gold none, besides it is like a Mother unto it. And so finally -I conclude; if you will not be wise, and wary by these my writings, -and admonitions, yet excuse mee who desire to deserve well of you: I -have dealt as faithfully as it was lawfull for mee, and as becomes a -man of a good conscience to doe. If you ask who I am, I am one that can -live any where: if you know mee, and desire to shew your selves good -and honest men, you shall hold your tongue: if you know mee not, doe -not enquire after mee, for I will reveale to no mortall man, whilest -I live, more then I have done in this publick writing. Beleeve mee, if -I were not a man of that ranke and condition as I am, nothing would be -more pleasant to mee then a solitary life, or with _Diogenes_ to lie -hid under a tub: for I see all things that are to be but vanity, and -that deceit, and covetousnesse are altogether in use, where all things -are to be sold, and that vice doth excell vertue. I see the better -things of the life to come before mine eys. I rejoice in these. Now -I doe not wonder, as before I did, why Philosophers, when they have -attained to this Medicine, have not cared to have their dayes shortned; -because every Philosopher hath the life to come set so cleerly before -his eyes, as thy face is seen in a glasse. And if God shall graunt thee -thy desired end, then thou shalt beleeve mee, and not reveal thy self -to the world. - - - - -[Illustration: *decorative divider*] - -THE PARABLE, OR _PHILOSOPHICALL RIDLE_. - -Added by way of Conclusion, and Superaddition. - - -It fell out upon a time, when I had sailed almost all my life from -the Artick pole, to the Antarticke, that by the singular providence -of God I was cast upon the shore of a certain great sea, and although -I well knew and understood the passages, and properties of the sea -of that Coast, yet I knew not whether in those Coasts was bred that -little fish, which was called _Remora_, which so many men of great and -small fortunes have hitherto so studiously sought after. But whilst I -was beholding the sweet singing Mermaides swimming up and down with -the Nymphs, and being weary with my foregoing labors, and oppressed -with divers thoughts, I was with the noise of waters overtaken with -sleep; and whilest I was in a sweet sleep, there appear’d to me in -my sleep a wonderfull vision, which is this. I saw _Neptune_ a man -of an honorable old age, going forth out of our sea with his three -toothed instrument, called _Tridens_, who after a friendly salute led -mee into a most pleasant Iland. This goodly Iland was situated towards -the South, being replenished with all things respecting the necessity, -and delight of man: _Virgils Elisian_ field might scarce compare with -it. All the banks were round about beset with green Mirtles, Cypresse -trees, and Rosemary. The green meadowes were covered all over with -flowers of all sorts, both fair, and sweet. The hills were set forth -with Vines, Olive trees, and Cedar-trees in a most wonderfull manner. -The woods were filled with Orenge, and Lemon-trees. The high wayes were -planted on both sides with Bay-trees, and Pomegranate-trees, woven most -artificially one within the other, and affording a most pleasant shadow -to Travellers. And to bee short, whatsoever is in the whole world was -seen there. As I was walking, there was shewed to me by the foresaid -_Neptune_ two Mines of that Iland lying under a certain rock, the one -was of Gold, the other of Chalybs, or Steel. Not far from thence I was -brought to a Meadow in which was a peculiar Orchard with divers sorts -of trees most goodly to behold, and amongst the rest, being very many -hee shewed to mee seven Trees marked out by speciall names; and amongst -these I observed two as chiefest, more eminent then the rest, one of -which did beare fruit like the Sun most bright, and shining, and the -leaves thereof were like Gold. The other brought forth fruit that was -most white, yea, whiter then the Lillies, and the leaves therof were -as fine Silver: Now these trees were called by _Neptune_, the one -the tree of the Sun, the other the tree of the Moon. And although in -this Iland all things were at ones pleasure, and command, yet there -was one thing, and but one wanting: there was no water to be had, but -with great difficulty. There were indeed many that partly endeavoured -to bring it thither by pipes, and partly drew it out of divers things: -but their endeavours were in vain, because in those places it could -not bee had by any means or medium; and if it were at any time had, -yet it was unprofitable, and poisonous, unlesse they fetched it (as -few could doe) from the beams of the Sun, and Moone; and he which was -fortunate in so doing could never get above ten parts; and that water -was most wonderfull: and beleeve mee, for I saw it with mine eyes, -and felt it, that that water was as white as the snow; and whilest I -was contemplating upon the water, I was in a great wonder. Wherefore -_Neptune_ being in the mean while wearied vanished away from before -mine eyes, and there appeared to me a great man, upon whose forehead -was written the name of _Saturne_. This man taking the vessell drew ten -parts of water; and tooke presently of the tree of the Sun, and put it -in; and I saw the fruit of the tree consumed, and resolved like ice in -warm water. I demanded of him; Sir, I see a wonderfull thing, water -to bee as it were of nothing; I see the fruit of the tree consumed in -it with a most sweet, and kindly heat, and wherefore is all this? But -he answered mee most lovingly. My Son, it is true this is a thing to -be wondered at; but doe not thou wonder at it, for so it must be. For -this water is the Water of life, having power to better the fruit of -this tree so, that afterward neither by planting, or graffing, but -only by its own odour it may convert the other six trees into its own -likenesse. Moreover this water is to this fruit as it were a woman, -the fruit of this tree can be putrefied in nothing but in this water, -and although the fruit of it be of it self most wonderful, & a thing -of great price; yet if it be putrefied in this water, it begets by -this putrefaction a _Salamander_, abiding in the fire, whose blood is -more pretious then any kind of treasure or riches in the world, being -able to make those six trees, which here thou seest, fruitfull, and to -bring forth their fruit sweeter then the honey. But I asked, Sir, How -is that done? I told thee (saith hee) that the fruit of that tree is -living, and sweet; but whereas one is now sufficed with it, when it -is boyled in this water, a thousand may then bee satisfied with it. I -demanded moreover, Sir, is it boiled with a strong fire, and how long -is it in boyling? But said he, that water hath an intrinsecall fire, -and if it be helped with a continuall heat, it burns three parts of -its body with this body of the fruit, and there wil remain but a very -smal part, which is scarce imaginable, but of wonderful vertue; it is -boiled by the skilfull wit of the Artificer, first 7 months, then 10, -but in the mean time there appeared divers things, and alwaies in the -fiftieth day, or thereabouts. I demanded again, Sir, cannot this fruit -be boiled in other waters, or something be put to it? Hee answered, -there is but this one water that is usefull in this Country, or Island; -and there is no other water can penetrate the pores of this apple, but -this: and know also that the Tree of the Sun hath its originall from -this water, which is extracted out of the beams of the Sun, and Moone -by a magnetick vertue: Besides they have a great correspondency betwixt -themselves, but if any strange thing be added to it, it cannot performe -that which it can do of it self. It must therefore be left by it self, -and nothing added to it but this apple: This fruit after boiling -becomes to bee immortall, having life, and blood, which blood makes -all the trees bring forth fruit of the same nature with the Apple. I -asked him further, Sir, is this Water drawn any other way, or to be -had every where? And he said, it is in every place, and no man can -live without it; it is drawn divers ways, but that is the best, which -is extracted by vertue of our Chalybs, which is found in the belly of -_Aries_. I said, to what use is it? He answered, before its due boiling -it is the greatest poison, but after a convenient boiling it is the -greatest medicine, and yeelds nine and twenty graines of blood; and -every grain will yeeld to thee the fruit of the Tree of the Sun in -864 fold. I asked, Can it not be made yet better? The Philosophicall -Scripture being witnesse (saith hee) it may bee exalted first to ten, -then to a hundred, then to a thousand, and ten thousand. I required -again of him, Sir, Doe many know that Water, and hath it any proper -name? He cryed out saying, Few know it, but all have seen it, and doe -see it, and love it: it hath many and various names, but its proper -name is the Water of our Sea, the Water of life not wetting the hands. -I asked yet further, Doe any use it to any other things? Every creature -(saith he) doth use it, but invisibly. Then I asked, Doth any thing -grow in it? but he said, Of it are made all things in the world, and -in it they live: but in it nothing properly is, but it is that thing -which mixeth it self to every thing. I asked againe, Is it usefull for -any thing without the fruit of this tree? To this he said, Not in this -work; because it is not bettered, but in the fruit of the Tree of the -Sun alone. I began to intreat him, Sir I pray, name it to mee by such a -manifest name, that I may have no further doubt about it. But he cryed -with a loud voice, so as that he awakened me from sleep; Therefore I -could ask him no further, neither would hee tell mee any more, neither -can I tell any more. Be satisfied with these, and beleeve mee, that it -is not possible to speak more cleerly. For if thou dost not understand -these things, thou wilt never be able to comprehend the books of other -Philosophers. After _Saturn_’s unexpected and sudden departure a new -sleep came upon mee, and then appeared to mee _Neptune_ in a visible -shape: He congratulated my present happinesse in the gardens of the -_Hesperides_, shewing to me a Looking-glasse, in which I saw all Nature -discovered. After the changing of divers words betwixt us, I gave him -thanks for his courtesies shewed to me; because I not only entred into -this garden, but also came into _Saturn_’s most desired discourse. But -because by reason of _Saturn_’s unexpected departure some difficulties -did yet remain to be inquired after, and searched into, I earnestly -besought him, that by means of this happy opportunity hee would resolve -mee my doubts. Now I importuned him with these words, Sir _I_ have read -the books of Philosophers, and they say, that all generation is done by -Male, and Female, yet I saw in my dream _Saturne_ put the fruit alone -of the Tree of the Sun into our Mercury; I beleeve also thee as the -Master of this Sea, that thou knowest these things; answer my Question -I pray thee. But he said, It is true, my son, all generation is done -in Male, and Female, but by reason of the distinguishing of the three -Kingdomes of Nature, a foure footed Animall is brought forth one way, -and a worme another: Although wormes have eyes, sight, hearing, and -other senses, yet they are brought forth by putrefaction, and their -place, or earth, in which they are putrefied, is the Female. So in -this Philosophicall work the mother of this thing is that Water of -thine so often repeated, & whatsoever is produced of that, is produced -as worms by putrefaction. Therfore the Philosophers have created a -Phenix, & Salamander. For if it were done by the conception of two -bodies, it would be a thing subject to death; but because it revives -it self alone, the former body being destroyed, it riseth up another -body incorruptible. Seeing the death of things is nothing else but the -separation of the one from the other. And so it is in this Phenix, -because the life separates it self by its self from a corruptible -body. Moreover, I asked him, Sir, are there divers things, or is there -a composition of things in this work? But he said, there is only one -thing, with which there is mixed nothing else but the Philosophicall -Water shewed to thee oftentimes in thy sleep, of which there must be -ten parts to one of the body. And strongly, and undoubtedly beleeve, My -son, that those things which are by me and _Saturn_ shewed thee by way -of dreams, according to the custom, in this Iland, are not dreams, but -the very truth, which Experience the only Mistris of things will by the -assistance of God discover to thee. I yet further demanded some things -of him, but hee without any answer, after he had took his leave of mee, -departing set me, being raised from sleep, into my desired region of -_Europe_. And so friendly Reader, let this suffice thee, which hath by -mee thus farre been fully declared. - - _To God alone be praise and glory._ - - - - -[Illustration: *decorative divider*] - -A DIALOGVE BETWEEN _MERCURY_, the _ALCHYMIST_ and _NATURE_. - - -Vpon a time there were assembled divers _Alchymists_ together, and held -a counsel how they should make, & prepare the Philosophers stone, and -they concluded that every one should declare his opinion with a vow. -And that meeting was in the open aire, in a certaine meadow, on a faire -cleer day. And many agreed that Mercury was the first matter thereof, -others that Sulphur was, and others other things. But the chiefest -opinion was of Mercury, and that especially because of the sayings of -Philosophers, because they hold, that Mercury is the first true matter -of the Stone, also of Metalls: For Philosophers cry out, and say, OUR -MERCURY, &c. And so whilest they did contend amongst themselves for -divers operations (every one gladly expecting a conclusion) there -arose in the mean time a very great tempest, with stormes, showers -of rain, and an unheard of wind, which dispersed that assembly into -divers Provinces, every one apart without a conclusion. Yet every one -of them fancied to himselfe what the conclusion of that dispute should -have been. Every one therefore set upon his work as before, one in -this thing, another in that thing seeking the Philosophers Stone, and -this is done till this day without any giving over. Now one of them -remembring the disputation, that the Philosophers Stone is necessarily -to be sought after in Mercury, said to himself: Although there was no -conclusion made, yet I wil work in Mercury, and will make a conclusion -my self in making the blessed Stone; for he was a man that was alwaies -wont to talk to himselfe, as indeed all _Alchymists_ usually doe. Hee -therefore began to read the books of Philosophers, and fell upon a -booke of _Alanus_, which treats of Mercury; and so that Alchymist is -made a Philosopher, but without any conclusion: And taking Mercury -he began to work; hee put it into a glass, and put fire to it, the -Mercury as it is wont to do, vapoured away, the poor silly Alchymist -not knowing the nature of it, beat his wife, saying: No body could -come hither besides thee, thou tookest the Mercury out of the glass. -His wife crying excuseth her self, and speaks softly to her husband: -Thou wilt make a sir-reverence of these. The Alchymist tooke Mercury -again, and put it again into his vessell, and lest his wife should -take it away, watched it. But the Mercury, as its manner is, vapoured -away again. The Alchymist remembring that the first matter of the -Philosophers Stone must be volatile, rejoiced exceedingly, altogether -perswading himselfe that he could not now be deceived, having the -first matter: Hee began now to work upon Mercury boldly, he learned -afterwards to sublime it, and to calcine it divers ways, as with Salt, -Sulphur, and Metalls, Mineralls, Bloud, Haire, Corrosive waters, Herbs, -Urine, Vineger, but could find nothing for his purpose; hee left -nothing unassayed in the whole world, with which hee did not work upon -good Mercury withall. But when he could doe no good at all with this, -hee fell upon this saying——_that it is found in the dung-hill_. He -began to worke upon Mercury with divers sorts of dung, together, and -asunder: And when hee was weary, and full of thoughts he fell into a -sleep. And in his sleep there appeared to him a vision: there came -to him an old man, who saluted him, and said; Friend, Why art thou -sad? Hee answered, I would willingly make the Philosophers Stone. -Then said he, Friend, Of what wilt thou make the Philosophers Stone? -_Alchymista._ Of Mercury, Sir. _Senex._ Of what Mercury? _Alch._ There -is but one Mercury. _Sen._ It is true, there is but one Mercury, but -altered variously, according to the variety of places; one is purer -then another. _Alch._ O Sir, I know how to purifie it very well with -vineger and salt, with nitre and vitriall. _Sen._ I tell thee this -is not the true purifying of it, neither is this, thus purifyed, the -true Mercury: Wise men have another Mercury, and another manner of -purifying of it, and so he vanished away. The Alchymist being raised -from sleep thought with himselfe what vision this should be, as also -what this Mercury of Philosophers should be: hee could bethinke -himselfe of no other but the vulgar Mercury. But yet hee desired much -that hee might have had a longer discourse with the old man: but yet -hee worked continually, sometimes in the dung of living creatures, -as boyes dung, and sometimes in his own. And every day hee went to -the place, where hee saw the vision, that he might speak with the old -man again: sometimes hee counterfeited a sleep, and lay with his eyes -shut expecting the old man. But when he would not come he thought he -was afraid of him, and would not beleeve that he was asleep, he swore -therefore saying, My good old Master be not afraid, for truly I am -asleep; look upon my eyes, see if I be not: And the poor Alchymist -after so many labours, and the spending of all his goods, now at last -fel mad, by alwaies thinking of the old man. And when hee was in that -strong imagination, there appeared to him in his sleep a false vision, -in the likenesse of the old man, and said to him, Doe not despaire, my -friend, thy Mercury is good, and thy matter, but if it will not obey -thee, conjure it, that it bee not volatile; Serpents are used to be -conjured, and then why not Mercury? and so the old man would leave him. -But the Alchymist asked of him, saying, Sir, expect, &c. And by reason -of a noise this poore Alchymist was raised from sleep, yet not without -great comfort. He took then a vessell full of Mercury, and began to -conjure it divers wayes, as his dream taught him. And hee remembred the -words of the old man, in that hee said, _Serpents are conjured_, and -Mercury is painted with Serpents, hee thought, so it must bee conjured -as the Serpents. And taking a vessell with Mercury hee began to say, -_Ux, Vx, Ostas, &c._ And where the name of the Serpent should be put, -he put the name of Mercury, saying: And thou wicked beast Mercury, &c. -At which words Mercury began to laugh, and to speak unto him saying, -What wilt thou have, that thou thus troublest mee my Master Alchymist? -_Alch._ O ho, now thou callest me Master, when I touch thee to the -quick, now I have found where thy bridle is, wait a little, and by and -by thou shalt sing my song, and he began to speak to him, as it were -angerly, Art thou that Mercury of Philosophers? _Merc._ (as if he were -afraid answered) I am Mercury, my Master. _Alch._ Why therefore wilt -not thou obey mee? and why could not I fix thee? _Merc._ O my noble -Master, I beseech thee pardon mee, wretch that I am, I did not know -that thou wast so great a Philosopher. _Alch._ Didst not thou perceive -this by my operations, seeing I proceeded so Philosophically with thee? -_Merc._ So it is, my noble Master, although I would hide my selfe, yet -I see I cannot from so honourable a Master as thou art. _Alch._ Now -therefore dost thou know a Philosopher? _Merc._ Yea, my Master, I see -that your worship is a most excellent Philosopher. _Alch._ (being glad -at his heart saith) truly now I have found what I sought for. (Again -he spake to Mercury with a most terrible voice:) Now go to, be now -therefore obedient, or else it shall be the worse for thee. _Merc._ -Willingly, my Master, if I am able, for now I am very weake. _Alch._ -Why dost thou now excuse thy selfe? _Merc._ I doe not, my Master, but -I am faint and feeble. _Alch._ What hurts thee? _Merc._ The Alchymist -hurts mee. _Alch._ What, dost thou still deride mee? _Merc._ O Master, -no, I speak of the Alchymist, but thou art a Philosopher. _Alch._ O -wel, well, that is true, but what hath the Alchymist done? _Merc._ O -my Master, hee hath done many evill things to mee, for hee hath mixed -mee, poor wretch as I am, with things contrary to mee: from whence I -shall never bee able to recover my strength, and I am almost dead, -for I am tormented almost unto death. _Alch._ O thou deservest those -things, for thou art disobedient. _Merc._ I was never disobedient to -any Philosopher, but it is naturall to mee to deride fools. _Alch._ -And what dost thou think of mee? _Merc._ O Sir, you are a great man, -a very great Philosopher, yea greater then _Hermes_ himselfe. _Alch._ -Truly so it is, I am a learned man, but I will not commend my selfe, -but my Wife also said to mee, that I am a very learned Philosopher, she -knew so much by me. _Merc._ I am apt to beleeve thee, for Philosophers -must be so, who by reason of too much wisdome, and pains fall mad. -_Alch._ Goe to then, tell me therefore what I shall doe with thee; -how I shall make the Philosophers Stone of thee. _Merc._ O my Master -Philosopher, I know not, Thou art a Philosopher, I am a servant of the -Philosophers, they make of me what they please, I obey them as much as -I am able. _Alch._ Thou must tell mee how I must proceed with thee, -and how I may make of thee the Philosophers Stone. _Merc._ If thou -knowest, thou shall make it, but if thou knowest not, thou shalt doe -nothing, thou shalt know nothing by mee, if thou knowest not already -my Master Philosopher. _Alch._ Thou speakest to mee as to some simple -man, perhaps thou dost not know that I have worked with Princes, and -was accounted a Philosopher with them. _Merc._ I am apt to beleeve thee -my Master, for I know all this very wel, I am yet foul, and unclean -by reason of those mixtures that thou hast used. _Alch._ Therefore -tell mee, art thou the Mercury of Philosophers? _Merc._ I am Mercury, -but whether or no the Philosophers, that belongs to thee to know. -_Alch._ Do but tell me if thou art the true Mercury, or if there be -another. _Merc._ I am Mercury, but there is another, and so he vanished -away. The Alchymist cries out and speaks, but no body answers him. -And bethinking himselfe saith: Surely I am an excellent man, Mercury -hath been pleased to talke with mee, surely hee loves mee: and then -he began to sublime Mercury, distil, calcine, make Turbith of him, -precipitate, and dissolve him divers wayes, and with divers waters, -but as hee laboured in vain before, so now also he hath spent his -time, and costs to no purpose. Wherefore at last hee begins to curse -Mercury, and revile Nature because shee made him. Now Nature when she -heard these things called Mercury to her, and said to him: What hast -thou done to this man? Why doth he curse and revile me for thy sake? -Why dost not thou doe what thou oughtest to doe? But Mercury modestly -excuseth himself. Yet Nature commands him to be obedient to the sons -of Wisdome, that seek after him. Mercury promiseth that he will, and -saith: Mother Nature, but who can satisfie fools? Nature went away -smiling: but Mercury being angry with the Alchymist goes also unto his -own place. After a few days it came into the Alchymists mind, that -he omitted something in his operations, and again hee hath recourse -to Mercury, and now resolves to mix him with hogs dung; but Mercury -being angry that he had falsly accused him before his mother Nature, -saith to the Alchymist, What wilt thou have of me thou foole? Why -hast thou thus accused mee? _Alch._ Art thou he that _I_ have longed -to see? _Merc._ _I_ am, but no man that is blind can see mee. _Alch._ -_I_ am not blind. _Merc._ Thou art very blind, for thou canst not see -thy selfe, how then canst thou see mee? _Alch._ O now thou art proud, -_I_ speak civilly to thee, and thou contemnest mee: thou dost not know -perhaps that I have worked with many Princes, and was esteemed as a -Philosopher amongst them. _Merc._ Fools flock to Princes Courts, for -there they are honoured, and fare better then others. Wast thou also -at the Court? _Alch._ O thou art a devill, and not a good Mercury, if -thou wilt speak thus to Philosophers: for before thou didst also seduce -me thus. _Mer._ Dost thou know Philosophers? _Alch._ I my self am a -Philosopher. _Merc._ Behold our Philosopher (smiling said: and began -to talke further with him saying) My Philosopher, tell mee therefore -what thou seekest after, and what thou wilt have, what dost thou desire -to make? _Alch._ The Philosophers stone. _Merc._ Out of what matter -therefore wilt thou make it? _Alch._ Of our Mercury. _Merc._ O my -Philosopher, now I wil leave you, for I am not yours. _Alch._ O thou -art but a devill, and wilt seduce mee. _Merc._ Truly my Philosopher -thou art a devill to mee, not I to thee: for thou dost deale most -sordidly with mee, after a devillish manner. _Alch._ O what doe I hear? -this certainly is a devill indeed, for I do all things according to the -writings of Philosophers, and know very well how to work. _Merc._ Thou -knowest very well, for thou dost more then thou knowest, or readst of: -for the Philosophers said, that Nature is to be mixed with Natures; -and they command nothing to bee done without Nature; but thou dost mix -mee with almost all the sordidst things that bee, as dung. _Alch._ I -doe nothing besides Nature; but I sow seed into its own earth, as the -Philosophers have said. _Merc._ Thou sowest mee in dung, and in time -of harvest I do vanish away, and thou art wont to reap dung. _Alc._ -Yet so the Philosophers have wrote, that in the dunghill their matter -is to be sought for. _Merc._ It is true what they have written; but -thou understandest their letter, and not their sense, and meaning. -_Alch._ Now happily I see that thou art Mercury; but thou wilt not obey -mee. And he began to conjure him again, saying, _Vx Vx_. But Mercury -laughing answered, Thou shalt doe no good, my friend. _Alch._ They do -not speak without ground, when they say thou art of a strange nature, -inconstant, and volatile. _Merc._ Dost thou say, that I am inconstant, -I resolve thee thus, I am constant unto a constant Artificer; fixed -to him, that is of a fixed mind, but thou, and such as thou art, are -inconstant, running from one thing unto another, from one matter unto -another. _Alch._ Tell me therefore if thou art that Mercury, which the -Philosophers wrote of, which they said was, together with sulphur, -and salt the principall of all things, or must I seek after another? -_Mer._ Truly the fruit doth not fal far from the tree, but I seek not -mine own praise, I am the same as I was, but my years are differing. -From the beginning I was young, so long as I was alone, but now I am -older, yet the same as I was before. _Alch._ Now thou pleasest me, -because now thou art older: for I alwaies sought after such a one, -that was more ripe, and fixed, that I might so much the more easily -accord with him. _Merc._ Thou dost in vain look after mee in my old -age, who didst not know mee in my youth. _Alch._ Did not I know thee, -who have worked with thee divers wayes, as thou thy selfe hast said? -and yet I will not leave off till I have made the Philosophers Stone. -_Merc._ O what a miserable case am I in? What shall I do? I must now be -mixed again with dung, and be tormented. O wretch that I am! I beseech -thee good Master Philosopher, doe not mix me so much with hogs dung; -for otherwise I shall be undone, for by reason of this stink I am -constrained to change my shape. And what wilt thou have mee doe more? -Am not I tormented sufficiently by thee? Doe not I obey thee? Doe not -I mixe my self with those things thou wilt have me? Am I not sublimed? -Am I not precipitated? Am I not made turbith? An Amalgama? A Past? Now -what canst thou desire more of me? My body is so scourged, so spit -upon, that the very stone would pity me: By vertue of me thou hast -milk, flesh, bloud, butter, oyl, water, and which of all the metalls, -or mineral can do that which I do alone? and is there no mercy to be -had towards me? O what a wretch am I! _Alc._ O ho, it doth not hurt -thee, thou art wicked, although thou turnest thy self inside out, yet -thou dost not change thy selfe, thou dost but frame to thy selfe a new -shape, thou dost alwaies return into thy first forme again. _Merc._ -I doe as thou wilt have me, if thou wilt have me be a body, I am a -body: if thou will have me be dust, I am dust, I know not how I should -abase my self more, then when I am dust, and a shadow. _Alch._ Tell -mee therefore what thou art in thy Center, and I will torment thee no -more. _Merc._ Now I am constrained to tell from the very foundation. -If thou wilt thou maist understand mee: thou seest my shape, and of -this thou needest not know further. But because thou askest mee of the -Center, my Center is the most fixed heart of all things, immortall, -and penetrating: in that my Master rests, but I my selfe am the way, -and the passenger, I am a stranger, and yet live at home, I am most -faithfull to all my companions, I leave not those that doe accompany -mee; I abide with them, I perish with them. I am an immortall body: I -die indeed when I am slaine, but I rise againe to judgement before a -wise Judge. _Alch._ Art thou therefore the Philosophers Stone? _Merc._ -My mother is such a one, of her is born artificially one certain -thing, but my brother who dwells in the fort, hath in his will what -the Philosophers desire. _Alch._ Art thou old? _Merc._ My mother begat -mee, but I am older then my mother. _Alch._ What devill can understand -thee, when thou dost not answer to the purpose? thou alwaies speakest -Riddles. Tell mee if thou art that fountain of which _Bernard_ Lord -_Trevisan_ writ? _Merc._ I am not the fountaine, but I am the water, -the fountaine compasseth mee about. _Alch._ Is gold dissolved in thee, -when thou art water? _Merc._ Whatsoever is with mee I love as a friend; -and whatsoever is brought forth with mee, to that I give nourishment, -and whatsoever is naked, I cover with my wings. _Alch._ I see it is -to no purpose to speak to thee, I ask one thing, and thou answerest -another thing: if thou wilt not answer to my question, truly I will goe -to work with thee again. _Merc._ O master, I beseech thee be good to -me, now I will willingly doe what I know. _Alch._ Tell mee therefore -if thou art afraid of the fire. _Merc._ I am fire my selfe. _Alch._ -And why then dost thou fly from the fire? _Merc._ My spirit, and the -spirit of the fire love one another, and whither one goes, the other -goes if it can. _Alch._ And whither dost thou goe, when thou ascendest -with the fire? _Merc._ Know that every stranger bends towards his own -countrey, and when he is returned from whence he came, hee is at rest, -and alwaies returnes wiser, then he was when he came forth. _Alch._ -Dost thou come back again sometimes? _Merc._ I doe, but in another -forme. _Alch._ I do not understand what this is, nor any thing of the -fire. _Merc._ If any one knew the fire of my heart, hee hath seen that -fire (a due heat) is my meat: and by how much the longer the spirit -of my heart feeds upon fire, it will be so much the fatter, whose -death is afterward the life of all things, whatsoever they bee in this -Kingdome where I am. _Alch._ Art thou great? _Merc._ I am thus for -example, of a thousand drops I shall be one, out of one I give many -thousand drops: and as my body is in thy sight, if thou knowest how to -sport with mee, thou maist divide me into as much as thou wilt, and I -shall be one again: What then is my spirit (my heart) intrinsecally, -which alwaies can bring forth many thousands out of the least part? -_Alch._ And how therefore must one deale with thee that thou maist be -so? _Merc._ I am fire within, fire is my meat, but the life of the -fire is aire, without aire the fire is extinguished; the fire prevails -over the aire, wherefore I am not at rest, neither can the crude aire -constringe, or bind mee: adde aire to aire, that both may be one, and -hold weight, join it to warme fire, and give it time. _Alch._ What -shall bee after that? _Merc._ The superfluous shall be taken away, the -residue thou shalt burn with fire, put it into water, boyl it, after -it is boyled thou shalt give it to the sick by way of physick. _Alch._ -Thou saist nothing to my questions. I see that thou wilt only delude -mee with Riddles. Wife, bring hither the hogs dung, I will handle that -Mercury some new wayes, untill hee tell mee how the Philosophers Stone -is to bee made of him. Mercury hearing this begins to lament over the -Alchymist, and goes unto his mother Nature: accuseth the ungratefull -operator. Nature beleeves her son Mercury, who tells true, and being -moved with anger comes to the Alchymist, and calls him; Ho thou, Where -art thou? _Alchym._ Who is that, thus calls mee? _Natura._ What dost -thou with my son, thou fool thou? Why dost thou thus injure him? Why -dost thou torment him? who is willing to doe thee any good, if thou -couldst understand so much. _Alch._ What devill reprehends me, so -great a man, and Philosopher? _Nat._ O fool ful of pride, the dung of -Philosophers, I know all Philosophers, and wise men, and I love them, -for they love me, and doe all things for me at my pleasure, and whither -I cannot goe they help me. But you Alchymists, of whose order thou also -art one, without my knowledg, and consent, doe all things contrary unto -me; wherefore it falls out contrary to your expectation. You think that -you deal with my sons rationally, but you perfect nothing; and if you -will consider rightly, you do not handle them, but they handle you: for -you can make nothing of them, neither know you how to do it, but they -of you when they please, make fooles. _Alch._ It is not true: I also am -a Philosopher, and know well how to worke, I have been with more then -one Prince, and was esteemed a Philosopher amongst them, my wife also -knows the same, and now also I have a manuscript, which was hid some -hundreds of years in an old wall, now I certainly know I shall make -the Philosophers Stone, as also within these few dayes it was revealed -to mee in a dreame. O I am wont to have true dreams; Wife thou knowest -it! _Natur._ Thou shalt doe as the rest of thy fellowes have done, who -in the beginning know all things, and thinke they are very knowing, -but in conclusion know nothing. _Alch._ Yet others have made it of -thee (if thou art the true Nature.) _Nat._ It is true, but only they -that knew me, and they are very few. But hee which knowes mee doth not -torment my Sons; nor disturbe mee, but doth to mee what hee pleaseth, -and increaseth my goods, and heals the bodies of my sons. _Alch._ -Even so do I. _Natur._ Thou dost all things contrary to mee, and dost -proceed with my Sonnes contrary to my will: when thou shouldst revive, -thou killest; when fix, thou sublimest; when calcine, thou distillest; -especially my most observant Sonne Mercury, whom thou tormentest with -so many corrosive waters, and so many poisonous things. _Alch._ Then I -will proceed with him sweetly by digestion only. _Natur._ It is well -if thou knowest how to doe it, but if not, thou shalt not hurt him, -but thy selfe, and expose thy selfe to charges, for it is all one with -him, as with a gem, which is mixed with dung, that is alwaies good, -and the dung doth not diminish it, although it be cast upon it, for -when it is washed, it is the same gemme as it was before. _Alch._ But -I would willingly know how to make the Philosophers Stone. _Natur._ -Therefore doe not handle my Son in that fashion: for know, that I -have many Sonnes, and many Daughters, and I am ready at hand to them -that seek mee, if they bee worthy of mee. _Alch._ Tell me therefore -who that Mercury is? _Nat._ Know that I have but one such Sonne, and -hee is one of seven, and hee is the first; and hee is all things, who -was but one; hee is nothing, and his number is entire; in him are the -foure Elements, and yet himselfe is no Element; he is a spirit, and -yet hath a body; he is a man, and yet acts the part of a woman; hee -is a child, and yet bears the armes of a man; hee is a beast, and yet -hath the wings of a bird; hee is poison, yet cureth the leprosie; he -is life, yet kills all things; hee is a King, yet another possesseth -his Kingdome; hee flyeth from the fire, yet fire is made of him; hee -is water, yet wets not; hee is earth, yet hee is sowed; hee is aire, -yet lives in water. _Alch._ Now I see that I know nothing, but I dare -not say so, for then I should lose my reputation, and my neighbors -will lay out no more money upon mee, if they should know that I know -nothing: yet I will say that I doe certainly know, or else no body -will give mee so much as bread: for many of them hope for much good -from mee. _Natur._ Although thou shouldst put them off a great while, -yet what will become of thee at last? and especially if thy neighbours -should demand their charges of thee again? _Alch._ I will feed all of -them with hope, as much as possibly I can. _Natur._ And then what wilt -thou doe at last? _Alch._ I will try many ways privately: if either -of them succeed, I will pay them; if not, I will goe into some other -far Country, and doe the like there. _Natur._ And what will become of -thee afterward? _Alch._ Ha, ha, ha, there bee many countryes, also many -covetous men, to whom I will promise great store of Gold, and that in a -short time, and so the time shall passe away, till at last either I, or -they must die Kings, or Asses. _Natur._ Such Philosophers deserve the -halter: fie upon thee, make hast and be hanged, and put an end to thy -self, and thy Philosophy; for by this meanes thou shalt neither deceive -mee, thy neighbour, or thy self. - - - - -[Illustration: *decorative divider*] - -A TREATISE OF SVLPHVR: - - - - -_The Preface._ - - -COURTEOUS READER, - -Seeing I might not write more cleerly, then other ancient Philosophers -have wrote; haply thou mayst not bee satisfied with my writings: -especially since thou hast so many other bookes of Philosophers already -in thy hands: but beleeve me, neither have I any need to write books, -because I seek neither profit, nor vain glory by them; therefore I doe -not publish who I am. Those things which I have now publisht for thy -profit, and advantage, seem to mee to be more then enough; I purpose -that other things, which remain, shall bee referred to the book of -Harmony, where I have largely treated of naturall things: yet by the -perswasion of some friends I must needs also write this Treatise of -Sulphur; in which whether it be needfull to adde any thing to what -is written before, I know not. Yea, neither shall this satisfie thee, -if the writings of so many Philosophers cannot satisfie thee: And -especially, if the daily operation of Nature bee not a sufficient -example, no other examples shall doe thee good. For if thou wouldst -consider with a mature judgement, how Nature works, thou wouldst not -have need of so many volumes of Philosophers: because in my judgement -it is better to learn of Nature the Mistris, then of her scholars. -Thou hast enough in the Preface of the book of the Twelve Treatises, -as also in the First Treatise it self, because in this Art there be -so many, and so great books to bee found, that they rather hinder, -then help those that are studious of this Art: and so indeed it seems -to be, because the Writings of Philosophers are out of that little -Schedule of _Hermes_ grown up unto so great, and erroneous a Labyrinth, -and daily doe decline into obscurity: And this I beleeve is done only -by envious Philosophers, when as the ignorant doe not well know what -ought to be added, or left out, if haply the Authours hand cannot -well be read. If in any Science, or Art it doth much help, or hurt -to have one word lacking, or added, then much more in this: As for -example: It is written in one place: _Then mix these waters together_, -another addes _Not_, hee indeed added but a little, and yet by this he -turned the whole Chapter quite contrary: yet let the diligent Student -know, that a Bee doth gather honey out of poisonous hearbs. But if he -judgeth what hee reads, according to the possibility of Nature, hee -will easily get beyond all the Sophistry of Philosophers: yet let him -not give over reading, because one booke explaines another. And by -this meanes I understood that the bookes of _Geber_ the Philosopher -(and who could know it, but they that read other Authours?) are so -wonderfully enchanted, that they cannot possibly be understood, unlesse -they be read over a thousand times, and this also by a witty Reader; -fooles must bee utterly excluded from reading of them. There bee indeed -many that undertake to interpret him as they doe other Authors; but -I see their explication is more difficult then the text: My advice -is, that thou dost persist in the text, and whatsoever thou readest -apply to the possibility of Nature; and in the first place enquire -diligently what Nature is. All indeed write, that shee is a thing of -small account, easy, common; and indeed it is true, but it should have -been added, that shee is so unto wise men. The wise man knows her to -be amongst dung, and the ignorant man doth not beleeve her to bee in -gold. And all these men, which have made such hard bookes, if they -were now ignorant of the Art, but must find it out of such bookes -(which books indeed are very true) would with more difficulty find it -out, then men, that in these days search into the art, doe. I will not -commend mine owne Writings, hee shall judge of them that shall apply -them to the possibility, and course of Nature; and if by my Writings, -Counsell, Examples, hee shall not know the operation of Nature, and her -ministring vitall spirits constringing the aire, as also the subject -of the first matter, hee will scarce understand them by _Raimundus -Lullius_. It is a hard thing to beleeve that spirits have such a power -and force in the belly of the wind. This Wood I also am constrained -to goe through, and also I have helped to multiply it, yet in such a -manner as my plants shall be signes, a light, and guides to the true -Sons of Art, and Students in this sacred Science, that are willing to -goe through this Wood; for my plants are as it were corporeall. Those -times are now past, when fidelity amongst friends flourished, and this -Art was communicated by word of mouth; but now it is not obtained but -by the inspiration of the most high God alone. Therefore let not him -that searcheth diligently, and fears God despaire. If he seeks after -it, hee shall find it. Because it is more easily obtained from God, -then from man: for hee is a God of infinite compassion, and knowes -not how to forsake him that puts his trust in him; with him there is -no respect of persons; the contrite and humble heart hee will not -despise, and hee hath taken compassion upon mee, the most unworthy of -his creatures; whose power, goodness, unspeakable compassion which -he hath vouchsafed to shew to mee, I am not able to expresse: but if -I am able to give no better thankes, yet I shall not cease with my -pen to set forth his praise for ever. Bee of good courage therefore, -Courteous Reader, and hee will also not deny this favour to thee, if -thou puttest thy whole trust in him, worship him, and call upon him, -hee will open to thee the gate of Nature; then thou shalt see how most -plainly Nature works. Know for certain that Nature is most plain, and -simple, and delights in nothing so much as in plainnesse; and beleeve -mee, whatsoever in Nature is more noble, by so much also the more easy, -and plain it is, because all truth is plain, and simple: God the most -High Creator of all things put nothing that is hard, or difficult in -Nature. If thou wilt therefore imitate Nature, let mee perswade thee -to abide in the simple way of Nature; and thou shalt find all good -things. But if neither my writings, nor advise pleaseth thee, then go -to other authors. Wherefore I write not great Volumes that thou maist -not lay out too much money, or time upon them, but maist read them over -quickly, and bee at the more leisure to have recourse to other authors: -and cease not to seek, for to him that knocks, it shall bee opened. -Now those times are coming, in which many secrets of Nature shall bee -revealed. Now that fourth Monarchy of the North is about to begin: -Now the times are at hand; the Mother of Sciences will come: greater -things shall bee discovered then hath been done in these three last -past Monarchies. Because this Monarchy (as the Ancients have foretold) -God will plant by one of his Princes, being enriched with all manner -of vertues, whom haply times have already brought forth. For wee have -in this Northerne part a most wise Prince, and most warlike, whom none -of the Monarchs doth goe beyond in victories, or excell in humanity, -and piety. In this Northerne Monarchy God the maker of all things, will -without doubt bring to light greater secrets in Nature, then in those -times, when Pagan, and Tyrant Princes reigned. But the Philosophers -reckon these Monarchies, not according to the powerfulnesse of them, -but according to the corners of the world: the first was Easterne, the -next Southerne; this which they now possesse is Westerne: the last -which they expect in this Northerne part is Northerne: but of these -further in my booke of Harmony. In this Northern Monarchy, where the -attractive pole is (as the _Psalmist_ speaks) Mercy and Truth are met -together; Peace, and Justice shall kisse each other; Truth shall rise -out of the earth, and Justice shall looke from heaven. One sheepfold, -and one Shepheard. Many Arts without envy: All which I doe earnestly -expect. Doe thou also, Courteous Reader, call upon, love, feare God, -read over my Writings diligently, and then thou maist foretell to thy -selfe good things. And if thou shalt, through the favour of God, and -the help of Nature (whom thou must imitate) arrive to the desired haven -of this Monarchie; then thou shalt see, and say that all things that I -have said to thee, are good, and true. - - _Farewell._ - - - - -[Illustration: *decorative divider*] - - OF - SVLPHVR: - _The second Principle._ - - -Sulphur is not the last amongst the Principles, because it is a part -of the Metall; yea and the principall part of the Philosophers Stone: -and many wise men have left in writing divers, and very true things -of Sulphur. Yea _Geber_ himself in his first book of the highest -perfection, _cha._ 28. saith: Through the most High God it illuminates -every body: because it is light from light, and Tincture. But before -wee treate of it, it seems good to us to first describe the originall -of the Principles; especially since of old, Sulphur hath been accounted -the chiefest of the Principles. Now very few have hitherto shewed -whence the Principles arise, and it is a hard thing to judge of any of -the Principles, or anything else, whose originall, and generation is -unknowne: what can a blind man judg of a colour? What our predecessors -have omitted, that have wee purposed in this Treatise to supply. - -Now the Principles of things, especially of Metalls, according to the -ancient Philosophers are two, Sulphur; and Mercury: but according -to the latter Philosophers, three, Sal, Sulphur, and Mercury. Now -the originall of these Principles are the foure Elements; with the -originall of which also wee will first begin. Therefore let them that -are Students in this sacred science know, that there are four Elements, -and that every one of these foure hath in its Center another Element, -by which it is elementated: and these are the four statues of the -world, separated from the Chaos in the creation of the world by divine -wisdome; and these uphold the fabrick of the world by their contrary -acting, in equality, and proportion, and also by the inclination of -celestiall vertues, bring forth all things, that are within, and upon -the earth: but of these in their places: here we will returne to our -purpose; and first of the Element that is neerest, _viz._ the Earth. - - - - -[Illustration: *decorative divider*] - - OF - The ELEMENT of the - EARTH. - - -The Earth is of great worth in its quality, and dignity: in this -Element, the other three, especially the fire, rest. It is the most -excellent Element to conceale, and discover those things which are -intrusted to it: it is grosse, and porous, heavy in respect of its -smallnesse, but light in respect of its Nature; it is also the Center -of the world, as also of the other Elements; through its Center passeth -the axell tree of the world, and of both poles. It is porous, as wee -said, as a spunge, and brings forth nothing of it selfe, but all things -whatsoever the other three distil, and project into it, it receives, -keeps all things that are to be kept, brings to light all things that -are to be brought to light. It brings forth (as wee said before) -nothing of it selfe, but it is the receptacle of other things, and it -is that, in which every thing that is brought forth, doth abide, and -by heat of motion is putrefied in it, and is multiplied by the same, -the pure being separated from the impure: That which is heavy in it is -hid, and the heat drives that which is light unto its superficies. It -is the nurse, and matrix of all seed, and commixtion. It can indeed -doe nothing else, then preserve the seed, and what is made of it, till -it be ripe. It is cold, dry, tempered with water; visible without, -and fixed; but within invisible, and volatile. It is a virgin, and -the _Caput Mortuum_ left after the creation of the world, which shall -hereafter at divine pleasure bee calcined, after extraction of its -moisture, that of it a new Crystalline Earth may be created. Also this -Element is divided into a pure part, and an impure. The water makes -use of the pure to bring forth things, but the impure remains in its -globe. This Element is the hiding place, and mansion of all treasure. -In its Center is the fire of hell, preserving this fabrick of the world -in its being; and this by the expression of water into the aire. That -fire is caused, and kindled by the _primum Mobile_, and the influences -of the Stars: the heat of the Sunne tempered with the aire meets with -this heat for the ripening, and drawing up of those things, which are -already conceived in its Center. Moreover the Earth partakes of fire, -which is the intrinsecall part of it, neither is it purified but in -the fire: and so every Element is purified with its intrinsecall part. -Now the Intrinsecall part, or inside of the Earth, or its Center is -the highest purity mixed with fire, where nothing can rest: It is as -it were an empty place, into which all the other Elements doe project -their vertues, as hath been spoken in the book of the Twelve Treatises. -And thus much of the Element of Earth, which wee have called a Spunge, -and the receptacle of other things, which serveth for our purpose. - - - - -[Illustration: *decorative divider*] - - OF - The ELEMENT of - WATER. - - -Water is the heaviest Element, full of unctuous flegme, and it is an -Element more worthy in its quality then the Earth, without, volatile, -but within fixed, it is cold, and moist, and tempered with the aire: -it is the sperm of the world, in which the seed of all things is -kept: it is the keeper of the seed of every thing. Yet wee must know, -that the Seed is one thing, and the Sperme another: the Earth is the -receptacle of the Sperme, but Water is the receptacle of the Seed. -Whatsoever the Aire doth distill into the Water, by means of the fire, -the same doth the water convey to the Earth. Sometimes the sperme -lackes sufficiency of seed, for want of heat which should digest it; -for there is alwayes plenty of Sperm, expecting Seed, which by the -imagination of fire through the motion of the Aire it carryes into its -matrix: and sometimes there being lack of Seed, the Sperme enters, -but it goeth forth againe without fruit: but of this more at large -hereafter in the third Treatise of Principles, _viz._ in that of Salt. -It happens sometimes in Nature, that the Sperme enters into the matrix -with a sufficiency of Seed; but the matrix being indisposed, by reason -of being filled with offensive, sulphureous, & flegmatick vapors, doth -not conceive, neither doth that come to passe that should. Also nothing -is properly in this Element, but only as it is wont to bee in the -Sperm. It is delighted chiefly in its own motion, which is made by the -Aire, and it is apt to mixe with things by reason of its superficiall, -volatile body. It is, as wee said before, the receptacle of all manner -of Seed: in it the Earth is easily purified, and resolved; and the -Aire is congealed in it, and is joined with it radically. It is the -menstruum of the world, which penetrating the Aire, by means of heat, -drawes along with it selfe a warm vapour, which causeth a naturall -generation of those things, which the Earth, as a matrix is impregnated -withall, and when the matrix receives a due proportion of Seed, of what -kind soever, it proceeds, and Nature workes without intermission to -the end; but the remaining moisture, or Sperme falls to the side, and -by vertue of the heat in the Earth is putrefied (that which is cast to -the side) and of that afterwards are generated other things, as small -vermine, and wormes. The Artificer of a quicke wit may indeed see in -this Element, as it were out of Sperme, divers wonders of Nature; but -it will be needfull to take that Sperm, in which the Astrall Seed in a -certaine proportion is already imagined, or conceived; because Nature -makes, and produceth pure things by the first putrefaction, but by the -second farre more pure, worthy, and noble; as thou hast an example in -wood, which is vegetable, where in the first composition Nature maketh -wood, but when that is after maturity corrupted, it is putrefied, and -of it worms are bred, and such kind of vermine as they are, which have -both life, and sight: for it is manifest, that a sensible thing is -alwaies more worthy then a vegetable: for to the organs of sensible -things much more subtile, and purer matter is required: But to return -to our purpose. - -This Element is the Menstruum of the world, and is divided into three -sorts, _viz._ pure, purer, and most pure. Of the most pure substance -of it the Heavens are created, the purer is resolved into Aire, but -the pure, plaine, and grosse remains in its sphere, and by divine -appointment, and operation of Nature doth preserve and keep every thing -that is subtile. It makes one globe together with the Earth: it hath -also its Center in the heart of the Sea: it hath one axell tree and -pole with the earth, by which all courses, and fountaines of water -issue forth, which afterward increase, and grow up into great rivers. -By these issuing forth of waters the Earth is preserved from burnings, -and with this moistning the universall Seed is carryed forth through -the pores of the whole Earth, which thing is caused through heat, and -motion. Now it is manifest that all courses of Waters return into the -heart of the Sea; but whither afterward they run is not known to every -body. There be some that think that all rivers, water, and springs -which have their course into the sea, do proceed from the stars, who, -when they know no other reason why the sea should not increase, and bee -fuller, by reason of them, say that these Waters are consumed in the -heart of the sea. But this Nature will not admit of, as wee have shewed -when we spake of the Rain. The stars indeed cause, but doe not generate -Water; seeing nothing is generated but in its owne like of the same -species: Now the Stars consist of Fire, and Aire; how then should they -generate Waters? And if it were so, that some Starre should generate -Waters, then necessarily also must others generate Earth, and also -others other Elements: because this fabrick of the world is so upheld -by the four Elements, that one may not exceed another in the least -particle, but they strive one with the other in an equall ballance; -for otherwise if one should exceed the other, destruction would ensue. -Yet let every one persevere in what opinion hee please, it is thus -shewed to us by the light of Nature, that this fabrick of the world is -preserved by these four Elements, their equality being proportioned -by the great God, and one doth not exceed the other in its operation. -But the Waters upon the basis of the Earth are contained as it were in -some vessell from the motion of the Aire, and towards the Articke pole -are by it constringed, because there is no _vacuum_, or vacuity in the -world: for this cause is there in the Center of the Earth the fire of -hell, which the Archeus of Nature doth govern. - -For in the beginning of the Creation of the world, the great and -good God out of the confused Chaos, in the first place exalted the -quintessence of the Elements, & that is made the utmost bound of all -things: then he lifted up the most pure substance of fire above all -things, to place his most Sacred Majesty in, and set and established -it in its bound. In the Center of the chaos (by the good pleasure -of Gods infinite wisdom) that Fire was kindled, which afterward did -distil those most pure waters. But because now that most pure fire -hath obtained the place of the Firmament, together with the throne of -the most high God, the waters are condensed under that Fire: and that -they might be the more strongly fortified, & setled, the fire that is -grosser then the former, was then raised (this by means of the Centrall -Fire) and remained in the sphere of Fire under the Waters: and so the -Waters are congealed, and shut up betwixt two Fires in the heavens. But -that Centrall Fire never ceaseth, but distilling more Waters, and those -lesse pure, did resolve them into Aire, which also abides under the -sphere of Fire in its proper sphere, and is enclosed by the Element of -Fire, as with a sure, and strong foundation; and as the Waters of the -Heavens, cannot goe beyond that supercelestiall Fire, so the Element -of Fire cannot go beyond the Waters of the Heavens, neither can the -Aire go beyond, or be exalted above the Element of Fire. As for the -Water, and the Earth, they remained in one globe, because they have -no place in the Aire, except that part of the Water, which the Fire -doth resolve into Aire, for the daily fortifying of this fabricke of -the world. For if there had been a vacuity in the Aire, then all the -Waters had distilled, and been resolved into Aire: but now the sphere -of the Aire is full, and is alwaies filled through the distilling -Waters, by the continuall Centrall heat, so that the rest of the -Waters are by the compression of the Aire rolled round the Earth, and -with the Earth make up the Center of the world; and this operation is -performed dayly, and so also this world is fortified daily, and shall -for ever bee naturally preserved from corruption, unlesse it bee the -good pleasure of the most High Creator (whose will is absolute) that -it shall be otherwise. Because that Centrall Fire never ceaseth to -bee kindled by the universall motion, and influence of the heavenly -vertues, and so to warm the Waters; neither shall the Waters cease to -bee resolved into Aire; neither shall the Aire cease to compresse, and -keep down the residue of the Waters with the Earth, and so to contain -them in the Center, that they may not bee moved out of their Center: -thus even in a naturall manner this world is made, and continued -through the mighty wisdome of God; and so according to the example -of this it is necessary that all things in the world bee naturally -made. We are willing to discover to thee further this creation of this -fabricke of the world, that thou maist know that the foure Elements -have a naturall sympathy with the superior, because they were made -out of one and the same Chaos: but they are governed by the superior, -as the more worthy; and from thence came this obedience into this -sublunary place. But know that all those things were naturally found -out by the Philosopher, as shal be shewed in its own place. Now to our -purpose concerning the Courses of Waters, and the ebbing & flowing of -the Sea, how by the polarie Axell tree they are carryed from one pole -to another. There are two Poles, the one is Artick, and in that part -that is superior, and Northerne, but the other Antarticke under the -Earth, and in the Southerne part. The Articke pole hath a magneticke -vertue of attracting, but the Antarticke pole hath a magneticke vertue -of expelling, or driving from: and this Nature holds forth to us in the -example of the Loadstone. The Articke pole therefore drawes Waters by -the Axell-tree, which after they are entred in, break forth again by -the Axell tree of the Antarticke pole: and because the Aire doth not -suffer an inequality, they are constrained to return to the Articke -pole, their Center, and so continually to observe this Course. In which -Course from the Articke pole, to the Antarticke pole by the midle, -or Axell-tree of the world, they are dispersed through the pores of -the Earth, and so according to more or lesse do springs arise, and -afterward meeting together increase, and become to be rivers, and -are again returned thither, from whence they came out; and this is -uncessantly done through the universall motion. Some (as I said before) -being ignorant of the universall motion, and the operations of the -poles say that these Waters are consumed in the heart of the sea, and -generated by the stars, which produce, and generate no materiall thing, -impressing only vertues, and spirituall influences, which cannot give -any weight to things. Waters therefore are not generated; but know -that they come forth from the Center of the Sea, through the pores -of the Earth into the whole world. From these naturall Conclusions, -or Principles Philosophers have found out divers instruments, and -conveyances of Waters, as also fountaines, since it is known, that -Waters cannot naturally ascend higher then that place is, from whence -they come; and unlesse it were so in Nature, Art could never doe it, -because Art imitates Nature; and that which is not in Nature cannot -succeed by Art; for Water, as I said before, doth not ascend higher -then the place from whence it was taken: thou hast for an example that -instrument, with which Wine is drained out of a barrell. - -To conclude therefore, know that Springs, or breakings forth of Water -are not generated of Stars, but that they come from the Center of the -Sea, whither they return, and that thus they observe a continuall -motion. For if this were not so, nothing at all either in the earth, -or upon the earth could be generated, yea the ruine of the world would -of necessity follow. But lest it may bee objected, that in the Sea all -Waters are salt, and that the Waters of Springs are sweet: Know, that -this is the reason, because that Water distills through the pores of -the Earth, and passing many miles through narrow places, and through -sands, the saltnesse being lost, is made sweet: After the example of -which Cisterns are found out. There are also in some places greater -and larger pores, and passages, through which salt Water breaks -through, where afterwards are made salt pits, and fountains, as at -_Halla_ in _Germany_. Also in some places the Waters are constringed -with heat, and the salt is left in the sands, but the Water sweats -through other pores, as in _Polonia_, at _Wielicia_, and _Bochia_: So -also when Waters passe through places, that are hot, sulphureous, and -continually burning, they are made hot, from whence Bathes arise: for -there are in the bowells of the Earth places, in which Nature distills, -and separates a sulphureous Mine, where, by the Centrall Fire it is -kindled. The Water running through these burning places, according to -the neernesse or remotenesse are more or lesse hot, and so breaks forth -into the superficies of the Earth, and retains the tast of Sulphur, -as all broth doth of the flesh, that is boiled in it. After the same -manner it is, when Water passing through places where are Mineralls, -as Copper, Allum, doth acquire the savour of them. Such therefore -is the Distiller, the Maker of all things, in whose hands is this -Distillatory, according to the example of which all distillations have -been invented by Philosophers; which thing the most High God himself -out of pity, without doubt, hath inspired into the sons of men: and he -can, when it is his holy will, either extinguish the Centrall Fire, or -break the vessell, and then there will be an end of all. But since his -goodnesse doth intend the bettering of all things, hee will at length -exalt his most sacred Majesty, and raise up higher the purest Fire of -all, which is higher then the Waters of the Heavens which are above the -Firmament, and will give it a stronger degree of heat then the Centrall -Fire, that all the Waters may bee exhaled up into the Aire, and the -Earth be calcined, and so the Fire, all the impurity being consumed, -will make the Waters of the purified Earth, being circulated in the -Aire, to be more subtile, and will (if wee may thus speak in a way of -Philosophy) make a world much more excellent. - -Therefore let all the Searchers of this Art know, that the Earth, and -Water make one globe, and being together make all things, because they -are tangible Elements, in which the other two being hid doe work. -The Fire preserves the Earth, that it bee not drowned, or dissolved: -the Aire preserves the Fire that it bee not extinguished: the Water -preserves the Earth that it bee not burnt. It seemed good to us to -describe these things, as conducing to our purpose, that the studious -may know, in what things the foundations of the Elements consist, and -how Philosophers have observed their contrary actings; joining Fire -with Earth, and Aire with Water: although when they would doe any -excellent thing, they have boiled Fire in Water, considering that one -blood is purer then another, as a tear is purer then urine. Let that -therefore suffice which we have spoken, _viz._ that the Element of -Water is the Sperm, and Menstruum of the world, as also the receptacle -of the Seed. - - - - -[Illustration: *decorative divider*] - - OF - The ELEMENT of - AIRE. - - -The Aire is an entire Element, most worthy of the three in its quality, -without, light, and invisible, but within, heavy, visible, and fixed, -it is hot, and moist, and tempered with Fire, and more worthy then -Earth, & Water. It is volatil, but may be fixed; and when it is fixed, -it makes every body penetrable. Of its most pure substance the vitall -spirits of living Creatures are made; that which is lesse pure is taken -up into its proper sphere of the Aire; but the residue, _viz._ the -grosser part abides in the Water, and is circulated with the Water, as -Fire with Earth, because they are friendly the one to the other. It is -most worthy, as wee have said; and it is the true place of the Seed of -all things: in it Seed is imagined, as in man, which afterward by the -circulating motion is cast into its own Sperm. This Element hath the -form of entirenesse to distribute the Seed into Matrixes by the Sperm, -and Menstruum of the world. In it also is the vitall spirit of every -Creature, living in all things, penetrating, and constringing the seed -in other Elements, as Males doe in Females. It nourisheth them, makes -them conceive, and preserveth them; and this daily experience teacheth, -that in this Element not only Mineralls, Animalls, or Vegetables live -but also other Elements. For wee see that all Waters become putrefied, -and filthy if they have not fresh Aire: The Fire also is extinguished, -if the Aire be taken from it: (Thence Chymists come to know how to -dispose of their Fire into severall degrees by means of the Aire, and -to order their registers according to the measure of the Air:) The -pores also of the Earth are preserved by Aire: In briefe, the whole -structure of the world is preserved by Aire. Also in Animalls, Man dies -if you take Aire from him, &c. Nothing would grow in the world, if -there were not a power of the Aire, penetrating, and altering, bringing -with it selfe nutriment that multiplies. In this Element by vertue of -the Fire is that imagined Seed, which constringeth the Menstruum of the -world by its occult power, as in trees, and herbs, when through the -pores of the Earth, by the acting of the spirituall heat, there goeth -forth a Sperm with the Seed, and the vertue of the Aire in a proportion -constringeth, and congeals it by drops; and so trees by growing day -after day, drop after drop, are at length raised to be great trees; as -wee have treated in the book of the Twelve Treatises. In this Element -are all things entire through the imagination of Fire; and it is full -of divine vertue: for in it is included the Spirit of the most High, -which before the Creation was carryed upon the Waters, as saith the -Scripture, _And did fly upon the wings of the Wind_. If therefore it -bee so, as indeed it is, that the Spirit of the Lord is carryed in it, -why needs thou question but that he hath left his divine vertue in it? -For this Monarch is wont to adorn his dwelling places; hee hath adorned -this Element with the vitall spirit of every Creature: for in it is the -seed of all things, dispersed, in which presently after the Creation -was (as wee said before) by the great Maker of all things included -that magneticke vertue which if it had not, it could not attract any -nourishment, but so the Seed must be left in a small quantity, neither -would increase, or bee multiplyed; but as the Loadstone drawes to it -self hard Iron (after the manner of the Articke pole, drawing waters -to it selfe, as we have shewed in the Element of Water) so the Aire by -a Vegetable magnetick power, which is in the Seed, draws to it selfe -the nourishment of the Menstruum of the world, _i.e._ Water. All these -things are made by Aire, for that is the leader of the Waters, and the -occult vertue thereof is included in all Seed for the attracting of -radicall moisture, and this vertue is, as wee said before, alwaies the -280^{th.} part in all Seed, as wee have shewed thee in the third of the -Twelve Treatises. If therefore any one would successefully plant trees, -let him bee carefull that hee turne the attractive point towards the -Northern part; so hee shall never lose his labour: for as the Articke -pole drawes to it selfe the Waters, so the verticle point draws to it -self Seed; and every attractive point doth answer to them. Thou hast an -example in all manner of Wood, whose attractive point doth naturally -tend to the verticle point, and is drawne by it. For let a bowle of -Wood, if thou wilt know which is the superior point, be put into water, -and let it sink (so that the water exceed the length of the Wood) thou -shalt alwaies see that point rise up before the opposite part; for -Nature knows not how to erre in her office: but of these we shall treat -further in our book called _Harmonia_, where wee shall speak more of -the magneticke vertue (although he shall bee easily able to understand -the Loadstone, to whom the nature of Metalls is knowne). Let this -suffice that wee have said, that this Element is the most worthy of the -three in which is Seed, and vitall spirit, or dwelling place of the -soule of every Creature. - - - - -[Illustration: *decorative divider*] - - OF - The ELEMENT of - FIRE. - - -Fire is the purest, and most worthy Element of all, full of unctuous -corrosivenesse adhering to it, penetrating, digesting, corroding, and -wonderfully adhering, without, visible, but within invisible, and -most fixed; it is hot, dry, and tempered with Aire. Its substance is -the purest of all, and its essence was first of all elevated in the -Creation with the throne of divine Majesty, when the Waters of the -Heavens were established, as we have said in the Element of Water: out -of the lesse pure part of its substance the Angells were created; out -of that which was lesse pure then that, being mixed with the purest -Aire, were the Sun, Moon and Stars created. That which is lesse pure -then that is raised up to terminate, and hold up the Heavens: but the -impure, and unctuous part of it is left, and included in the Center of -the Earth by the wise, and great Creator, for to continue the operation -of motion, and this wee call Hell. All these Fires are indeed divided, -but they have a Naturall sympathy one towards another. - -This Element is of all the most quiet, and like unto a charriot, when -it is drawed, it runs, when it is not drawed, it stands still. It is -also in all things undiscernibly. In it are the reasons of life, and -understanding, which are distributed in the first infusion of Mans -life, and these are called the rational soule, by which alone Man -differs from other Creatures, and is like to God. This soule is of that -most pure Elementary Fire, infused by God into the vitall spirit, by -reason of which Man after the Creation of all things was created into -a particular World, or Microcosme. In this subject God the Creator of -all things put his seal, and Majesty, as in the purest, and quietest -subject, which is governed by the will, and infinite wisdome of God -alone. Wherefore God abhors all impurity, nothing that is filthy -compounded, or blemished may come neer him, therefore no mortall man -can see God, nor come to him naturally: for that Fire which is in -the circumference of the Divinity, in which is carryed the Seale and -Majesty of the Most High, is so intense, that no eye can penetrate -it: for Fire will not suffer any thing that is compounded to come -neer to it: for Fire is the death, and separation of any thing that -is compounded. Wee have said that it is the most quiet subject (for -so it is) or else it would follow (which so much as to thinke were -absurd) that God could not rest; for it is of most quiet silence, -more then any mans mind can imagine. Thou hast an example of this in -the Flint, in which there is Fire, and yet is not perceived, neither -doth appear, untill it be stirred up by motion, and kindled in it that -it may appear: so the Fire in which is placed the sacred Majesty of -our Creator, is not moved, unlesse it be stirred up by the proper will -of the most High, and so is carryed where his holy Will is. There is -made by the Will of the supream Maker of all things a most vehement, -and terrible motion. Thou hast an Example of this, when any Monarch of -this world sits in his pompe, What a quietnesse there is about him? -What silence? and although some one of his Court doth more, the motion -is only of some one, or other particular man, which is not regarded. -But when the Lord himself moves, there is an universall stirre, and -motion, then all that attend on him, move with him. What then? when -that supream Monarch, the King of Kings, and Maker of all things -(after whose example the Princes of the world are established in the -earth) doth move in his own person of Majesty? What a stirre? What -trembling, when the whole guard of his heavenly Army move about him? -But some one may ask, How doe wee know these things, since heavenly -things are hid from Mans understanding? To whom wee answer, that they -are manifest to all Philosophers; yea the incomprehensible wisdome of -God hath inspired into them, that all things are created after the -example of Nature, and that Nature hath its bounds from those secret -things, and accordingly works; and that nothing is done on the earth, -but according to the example of the heavenly Monarchy, which is managed -by the divers offices of Angells. So also there is nothing brought -forth, or generated, but what is done naturally. All humane inventions, -yea and Arts, which either are, or shall bee, proceed not otherwise -then from Naturall principles. The most High Creator was willing to -manifest all Naturall things unto man, wherefore hee shewed to us -that Celestiall things themselves were naturally made, by which his -absolute, and incomprehensible power, and wisdome might be so much the -better known; all which things the Philosophers in the light of Nature, -as in a Looking-glasse, have the cleer sight of. For which cause they -esteemed highly of this Art, _viz._ not so much out of covetousnesse -for Gold, or Silver, but for knowledge sake, not only of all Naturall -things, but also of the power of the Creator, and they were willing to -speak of these things sparingly, and only figuratively, lest divine -mysteries by which Nature is illustrated, should be discovered to the -unworthy, which thou, if thou knowest how to know thy selfe, and art -not of a stiffe neck, maist easily comprehend; who art created after -the likenesse of the great world, yea after the image of God. Thou hast -in thy body the Anatomy of the whole world, thou hast in stead of the -Firmament the quintessence of the foure Elements, extracted out of the -Chaos of Sperms, into a matrix, and into a skin, which doth compasse -it round, thou hast most pure blood in stead of Fire, in the vitall -spirit whereof is placed the seat of the soule (which is in stead of -the King;) thou hast a heart in stead of the earth; where the Centrall -Fire continually works; and preserves the fabrick of this Microcosm in -its being; thou hast thy mouth in stead of the Articke pole; and thy -belly in stead of the Antarticke, and all thy members answer to some -Celestialls: of which in our booke of Harmony wee shall treat more -fully, _viz._ in the Chapter of Astronomy, where we have wrote how that -Astronomy is easy, naturall, how the aspects of Planets, and Stars -are efficacious, and why Prognostication is given of Raine, and other -events, which would bee too tedious to reckon up here, and all these -are linked together, and performed in a naturall manner, onely God doth -some things extraordinary. Because the Ancients omitted it, we are -willing to shew it to him that is diligently studious of this secret, -that the incomprehensible power of the most High God, may so much the -more cleerly come home to his heart, and that hee may love, and adore -him the more zealously. Let therefore the Searcher of this sacred -science know, that the soule in a man the lesser world, or Microcosme -substituting the place of its Center, is the King, and is placed in the -vitall spirit, in the purest bloud. That governes the mind, and the -mind the body: when the soule conceives any thing, the mind knows all -things, and all the members understand the mind, and obey the mind, and -are desirous to fulfill the will thereof. For the body knows nothing, -whatsoever strength, or motion is in the body, is caused by the mind; -the body is to the mind, as instruments are to the Artificer; Now the -soule, by which man differs from other Animalls, operates in the body, -but it hath a greater operation out of the body, because out of the -body it absolutely reigns, and by these things it differs from other -Animalls, who have only the mind, not the soule of the Deity. So also -God, the Maker of all things, our Lord, and our God, works in this -world those things, which are necessary for the world; and in these hee -is included in the world; whence wee beleeve that God is every where. -But hee is excluded the body of the world by his infinite wisdome, by -which hee workes out of the world, and imagines much higher things, -then the body of the world is able to conceive, and those things are -beyond Nature, being the secrets of God alone. You have the soul for an -example, which out of the body imagines many most profound things, and -in this it is like unto God, who out of the world works beyond Nature; -although the soule to God bee as it were a candle lighted to the light -at Noonday: for the soul imagines, but executes not but in the mind; -but God doth effect all things the same moment when hee imagines them; -as the soul imagines any thing to be done at _Rome_, or elsewhere in -the twinckling of an eye, but only in the mind; but God doth all such -things essentially, who is omnipotent. God therefore is not included -in the world, but as the soul in the body; he hath his absolute power -separated from the world, so also the soul of any body hath its -absolute power separated from the body, to doe other things then the -body can conceive; it hath a very great power therefore upon the body, -if it pleaseth, or otherwise our Philosophy were in vain. By these -therefore learn to know God, and thou shalt know in which the Creator -differs from the Creature. Thou thy selfe shalt be able to conceive -greater things, when as now thou hast the gate opened by us. But lest -this Treatise should grow too big, let us returne to our purpose. - -Wee said before that the Element of Fire is the most quiet of all, and -that it is stirred up by motion, which stirring up wise men knew. It -is necessary that a Philosopher know the generation, and corruption of -all things, to whom not only the Creation of the Heavens is manifest, -but also the composition, and mixture of all things: but although they -know all things, yet they cannot doe all things. We know indeed the -composition of Man in all respects, yet wee cannot infuse the soule; -because this mystery belongs only unto God: & he exceeds all things by -these kind of infinite mysteries. Seeing these are out of the corse of -Nature, they are not as yet in the disposition of Nature: Nature doth -not work before there be matter given unto her to work upon. The first -matter is given to her by God, the second by the Philosopher. Now in -the operation of the Philosophers Nature hath a power to stir up the -fire, which by the Creator is secretly included in the Center of every -thing: This stirring up of the fire is done by the will of Nature, -sometimes by the will of the skilfull Artificer disposing of Nature. -For naturally all impurities, and pollutions of things are purged by -Fire: All things that are compounded, are dissolved by Fire: as water -washeth, and purgeth all things imperfect, which are not fixed; so the -Fire purgeth all things that are fixed, and by Fire they are perfected: -As Water doth conjoine all things that are dissolved; so fire separates -all things that are conjoined; and what is naturall, and of affinity -with it, it doth very wel purge, and augment it, not in quantity but -in vertue. This element doth severall ways secretly work upon other -Elements, and all things else: For as the Animall soul is of the -purest of this Element, so the Vegetable is of the Elementary part of -it, which is governed by Nature. This Element doth act upon the Center -of every thing in this manner: Nature causeth Motion, Motion stirs up -Aire, the Aire the Fire; Now Fire separates, cleanseth, digesteth, -coloureth, and maketh all seed to ripen, and being ripe expells it by -the sperm into places, and matrixes, into places pure or impure, more -or lesse hot, dry or moist; and according to the disposition of the -matrix, or places, divers things are brought forth in the earth, as in -the booke of the Twelve Treatises concerning Matrixes mention hath been -made, that there are as many Matrixes, as places. So the Builder of all -things, the most High God hath determined, and ordained all things, -that one shall be contrary unto the other, yet so that the death of -the one be the life of the other: that which produceth one, consumeth -another, and another thing from this is naturally produced, and such a -thing which is more noble then the former: and by this means there is -preserved an equality of the Elements, and so also of the compositum. -Separation is of all things, especially of living things the naturall -death: Wherefore man must naturally die because hee is compounded of -four Elements, hee is subject to separation, seing every thing that -is compounded is separated naturally. But this separation of Mans -composition must needs have been done in the day of judgement, _i.e._ -the first judgement, when the sentence of a naturall death was passed -upon him: for in Paradise Man was immortall. Which all Divines, as also -Sacred Writ doth testifie; but a sufficient reason of this immortality -no Philosopher hitherto hath shewed; which it is convenient for the -Searcher of this sacred Science to know, that he may see how all these -things are done naturally, and bee most easily understood. But it -is most true, that every compound thing in this world is subject to -corruption, and separation; which separation in the Animall Kingdome -is called death: And man seeing hee is created and compounded of foure -Elements, how can hee bee immortall? It is hard to beleeve that this -is done naturally; but that there is something above Nature in it. -Yet God hath inspired it into Philosophers that were good men many -ages since, that this is so naturally. Which take to be thus. Paradise -was, and is such a place, which was created by the great Maker of all -things, of true Elements, not elementated, but most pure, temperate, -equally proportioned in the highest perfection; and all things that -were in Paradise were created of the same Elements, and incorrupt; -there also was Man created and framed of the same incorrupted Elements, -proportioned in equality, that he could in no wise be corrupted, -therefore he was consecrated to immortality: for without all doubt -God created this Paradise for men only, of which and where it is wee -have largely treated in our book of Harmony. But when afterwards Man -by his sinne of disobedience had transgressed the comandement of the -most High God, hee was driven forth to beasts into the corruptible -world elementated, which God created only for beasts: who of necessity, -seeing he cannot live without nutriment, must from corrupt elementated -Elements receive nutriment. By which nutriment those pure Elements -of which he was created, were infected; and so by little and little -declined into corruption, untill one quality exceeded another, and -destruction, infirmity, and last of all separation, and death of the -whole compound followed. So that now they are neer unto corruption and -death, who are procreated in corrupt Elements, of corrupt Seed, and -not in Paradise; for Seed produced out of corrupt nutriments cannot be -durable; and by how much the longer it is since the driving forth of -man out of Paradise, so much the neerer men are to corruption; and by -consequence their lives are so much shorter, and it will come to this -passe, that even generation it selfe by reason of the shortnesse of -life shall cease. Yet there are some places, where the Aire is more -favourable, and the Starres more propitious, and there their Natures -are not so soon corrupted, because also they live more temperately: -Our Countrey-men by reason of gluttony, and inordinate living make -quick hast to corruption. This experience teacheth, that they that -are born of the seed of infirme Parents doe not live long. But if -man had continued in Paradise, a place sutable to his Nature, where -all the Elements were as incorrupt, and pure as a virgin, hee had -been immortall for ever. For it is certain that when pure Elements -are joined together equally in their vertues, such a subject must be -incorrupted, and such must the Philosophers Stone bee: To this Creation -of Man the ancient Philosophers have likened this Stone, but Modern -Philosophers understanding all things according to the letter doe apply -it to the corrupt generation of this age. - -This Immortality was the chief cause that Philosophers exercised their -wits to find out this Stone, for they knew that man was created of -such Elements which were sound and pure. They therefore meditated upon -that Creation, which, when they knew to bee naturall, began to search -further into it, whether such uncorrupted Elements could bee had, -or if they could be joined together, and infused into any subject. -Now to these the most High God, and Maker of all things revealed, -that a composition of such Elements was in Gold: For in Animalls it -could not be had, seing they must preserve their lives by corrupt -Elements; in Vegetables also it is not, because in them is found an -inequality of the Elements. And seeing all created things are inclined -to multiplication, the Philosophers propounded to themselves that -they would make tryall of the possibility of Nature in this Minerall -Kingdome; which being discovered, they saw that there were innumerable -other secrets in Nature, of which, as of Divine secrets, they have -wrote sparingly. So now thou seest how corrupt Elements come to bee -in a subject, and how they are separated; when one exceeds the other, -and because then putrefaction is made by the first separation, and -by putrefaction is made a separation of the pure from the impure, if -then there be a new conjunction of them by vertue of Fire, it doth -acquire a form much more noble then the first was. For in its first -state, corruption was by reason of grosse matter mixed with it, which -is not purged away but by putrefaction, the subject thereby being -bettered; and this could not be but by the vertues of the foure -Elements, which are in every compound thing, being joined together: -for when a Compositum must perish, it perisheth by the Element of -Water; and whilest they lie thus confusedly, the Fire together with -the Earth, and Aire which it is in potentially, agree together, and -by their united forces do afterward overcome the Water, which they -digest, boile, and lastly congeal; and after this manner Nature helps -Nature. For if the hidden Central Fire, which is the life of all things -overcomes, and works upon that which is neerer to it, and purer, as -it selfe is most pure, and is joined with it: so it overcomes its -contrary, and separates the pure from the impure, and there is a new -form generated, and if it bee yet a little helped, much more excellent -then the former. Sometimes by the wit of a skilfull Artificer there -are made things immortall, especially in the Minerall Kingdome. So all -things are done by Fire alone, and the government of Fire, and are -brought forth into a being, if thou hast understood mee. - -Here now thou hast the originall of the Elements, their Natures, and -operations described unto thee very briefly, which is sufficient -for our purpose in this place. For otherwise if every Element were -described as it is, it would require a great volume not necessary for -our purpose. All those things, as wee said before, wee refer to our -book of Harmony, where God willing, if wee live so long, wee shall -write more largely of Naturall things. - - - - -[Illustration: *decorative divider*] - - OF THE - THREE PRINCIPLES - Of all things. - - -These four Elements being described, we will now descend unto the -Principles of things. But how they are produced of the foure Elements, -take it thus. After Nature had received from the most high Creator of -all things the priviledge of being Princesse over this Monarchy of -the world, shee began to distribute places, and Provinces to every -thing, according to its dignity; and in the first place shee made the -Elements the Princes of the world; and that the will of the most High -(in whose will Nature was placed) might be fulfilled, she ordained that -one should continually act upon the other. The Fire therefore began -to act upon the Aire, and produced Sulphur, the Air also began to act -upon the Water, & brought forth Mercury, the Water also began to act -upon the Earth, and brought forth Salt. But the Earth, since it had -nothing to work upon, brought forth nothing, but that which was brought -forth continued, and abided in it: Wherefore there became only three -Principles, and the Earth was made the Nurse, and Mother of the rest. -There were, as wee said, three Principles brought forth; which the -ancient Philosophers did not so strictly consider, but described only -two actings of the Elements (or if they were willingly silent in it, -who shall censure them, seeing they dedicated their writing only to -the Sons of Art?) and named them Sulphur, and Mercury, which also may -suffice us, to be the matter of Metals, as also of the Philosophers -Stone. - -Whosoever therefore will bee a true Searcher of this sacred Science -must of necessity know the Accidents, and an Accident it self, that hee -may learn to what subject, or Element hee purposeth to come to, that -through mediums hee may apply himselfe to that, if otherwise hee desire -to fill up the number of four. For as these three Principles were -produced of four, so also by diminution must these three produce two, -Male, and Female; and two produce one incorruptible thing, in which -those foure shall being equally perfect, be purified, and digested to -the utmost; and so a quadrangle shall answer a quadrangle. And this -is that quintessence, which is very necessary for every Artificer, -being separated from many contraries. And so thou hast in these three -Principles, in what naturall composition soever, a body, a spirit, and -an occult soule; which three, if thou shalt joine them together being -separated, and well purified, as wee said before, without doubt will -by imitating Nature yeeld most pure fruit. For although the soule be -taken from a most noble place, yet it cannot come whither it tends but -by a spirit, which is the place, and mansion of the soule; which if -thou wilt reduce to its due place, it is necessary that it be washed -from all its faults; and that the place be purified, that the soule may -be glorified in it, and never more be separated from it. Now therefore -thou hast the originall of the three Principles, out of which it is -thy part, by imitating Nature, to produce the Mercury of Philosophers, -and their first matter, and to bring those Principles of things, -especially of Metalls to thy purpose: seeing without those Principles -it is impossible for thee to perfect any thing by Art, since also -Nature her selfe can doe nor produce nothing without them. These three -are in all things, and without them there is nothing in the world, or -ever shall bee naturally. But because wee said before, that the ancient -Philosophers named only two Principles, lest the Searcher of the Art -should erre, hee must know, that although they did not describe any -other but Sulphur, and Mercury, yet without salt they could never have -attained to this work, since that is the key, and beginning of this -sacred Science: it is that, which openeth the gates of Justice; it is -that which hath the keyes to the infernall prisons, where Sulphur lies -bound, as hereafter shal be more fully shewed in the third Treatise of -the Principles, of Salt. - -Now to our purpose, which is that these 3 principles are altogether -necessary, because they are the neer matter. For the matter of Metalls -is twofold. Neer, and remote. The neer is Sulphur, and Mercury. The -remote are the four Elements: out of which God alone is able to create -things. Leave therefore the Elements, because of them thou shalt doe -nothing; neither canst thou out of them produce any thing but these -three Principles, seeing Nature her selfe can produce nothing else out -of them. If therefore thou canst out of the Elements produce nothing -but these three Principles, wherefore then is that vaine labour of -thine to seeke after, or to endeavour to make that which Nature hath -already made to thy hands? Is it not better to goe three mile then -four? Let it suffice thee then to have three Principles, out of which -Nature doth produce all things in the earth, and upon the earth; which -three we find to be entirely in every thing. By the due separation, and -conjunction of these, Nature produceth as well Metalls, as Stones, in -the Minerall Kingdome; but in the Vegetable Kingdome Trees, Herbs, and -all such things; also in the Animall Kingdome the Body, Spirit, and -Soule, which especially doth resemble the work of the Philosophers. The -Body is Earth, the Spirit is Water, the Soule is Fire, or the Sulphur -of Gold: The Spirit augmenteth the quantity of the Body, but the Fire -augmenteth the vertue thereof. But because there is more of the Spirit -in weight, then is of the Fire; the Spirit is raised, and oppresseth -the Fire, and drawes it to it selfe: and so every one of them, -encreaseth in vertue, and the Earth, which is the midle betwixt them -encreaseth in weight. Let therefore every searcher of this Art conclude -in his mind what he seeks for out of these three, and let him assist -it in the overcomeing of its contrary; and then let him adde to the -weight of Nature his weight, that the defect of Nature may be made up -by Art, that shee may overcome what is contrary to her. We said in the -Element of Earth, that the Earth was nothing else but the receptacle -of other Elements, _i.e._ the subject in which those two, Fire and -Water, do strive, the Aire mediating; if the Water be predominant, -it brings forth things that are corruptible, and continue but for a -time; but if the Fire overcome, it produceth things that are lasting, & -incorruptible. Consider therefore what is necessary for thee. Moreover -know, that Fire, and Water are in every thing, but neither Fire, nor -Water makes any thing, because they only strive together, and contend -concerning swiftnesse, and vertue, and this not of themselves, but -by the excitation of the intrinsecall heat, which by the motion of -the heavenly vertues is kindled in the Center of the Earth; without -which those two could never doe any thing, but would both stand still -in their own bound, and weight: but Nature afterward joined them two -together proportionably, and then stirres them up by an intrinsecall -heat, and so they begin to contend one with the other, and each of them -will call to its help its like, and so they ascend and encrease, untill -the Earth can ascend no higher with them; in the mean time those two -by this retaining of the Earth are subtilized; (for in that subject -of the Earth the Fire, and Water ascend incessantly, and act through -the pores which are reserved, and which the Aire prepares) and out of -their subtiliation proceed flowers, and fruit, in which they become -friends, as you may see in Trees; for by how much the better they are -subtilized, and purified by ascending, so much the better fruit doe -they bring forth, especially if they end with their vertues equally -joined together. - -Now then the things being purged, and cleansed, cause that the Fire, -and Water bee made friends, which will easily bee done in their own -earth, which did ascend with them; and then thou shalt in a shorter -time perfect it, then Nature could, if thou shalt joine them well -together, according to the weight of Nature, not as it was before, -but as Nature requires, and as is needfull: Because Nature in all -compositions puts more of the other Elements then of Fire: alwaies -the least part is Fire, but Nature according as shee pleaseth, addes -an extrinsecall Fire to stir up that intrinsecall according to more, -or lesse, in much, or little time; and according to this if the Fire -exceed, or be exceeded, things perfect, or imperfect are made, as well -in Mineralls, as in Vegetables. The extrinsecall Fire indeed doth -not enter into the depth of the composition essentially, but only in -vertue; for the intrinsecall materiall Fire is sufficient for it selfe, -if only it hath nourishment, and the extrinsecall Fire is nourishment -to it, and as it were Wood in respect of Elementary Fire, and according -to such a nourishment it increaseth, and is multiplyed. Yet wee must -take heed that there bee not too much extrinsecall Fire, for if any one -eats more then hee is able, hee is choaked: a great flame devours a -little Fire: the extrinsecall Fire must be multiplicative, nourishing, -not devouring, so things are perfected. Decoction therefore in every -thing is the perfection: so Nature addes vertue, and weight, and -makes perfect. But because it is hard to adde to a compound, since -it requires a long labour, wee advise that thou take away so much of -that which is superfluous, as is needfull, and as Nature requires: The -superfluities being removed mix them, then Nature will shew thee, what -thou hast sought after. Thou also shalt know, if Nature hath joined -the Elements well, or ill together, seeing all Elements consist in -conjunction. But many practitioners sow Straw, for Wheat; and some -both: and many cast away that, which the Philosophers love: some begin, -and end, because of their inconstancy; they seek for a difficult Art, -and an easy labour; they cast away the best things, & sow the worst; -but as this Art is concealed in the Preface, so also is the matter cast -away in the beginning. Now wee say, that this Art is nothing else, but -the vertues of the Elements equally mixed: it is a naturall equality of -hot, dry, cold, moist; A joining together of Male, and Female, which -the same Female begot, _i.e._ a conjunction of Fire, and the radicall -moisture of Metalls. By considering that the Mercury of Philosophers -hath in it selfe its owne good Sulphur, more or lesse, depurated, and -decocted by Nature, thou maist perfect all things out of Mercury: but -if thou shalt know to adde thy weights to the weights of Nature, to -double Mercury, and triple Sulphur, it will quickly be terminated in -good, then in better, untill into best of all: although there be but -one appearing Sulphur, and two Mercuries, but of one root; not crude, -nor too much boiled, yet purged, and dissolved, if thou hast understood -mee. - -It is not needfull to describe the matter of the Mercury of -Philosophers, and the matter of their Sulphur: no mortall man ever -could, or ever hereafter shall bee able to describe it more openly, -and cleerly then it hath already been described, and named by the -Ancient Philosophers, unlesse he will bee an Anathema of the Art. For -is so commonly named, that truly it is not esteemed of, therefore doe -Students of this Art bend their minds rather to other subtilties, then -abide in the simplicity of Nature. We doe not yet say, that Mercury of -Philosophers is a common thing, and openly named, but the matter of -which Philosophers doe make their Sulphur, and Mercury: for the Mercury -of Philosophers is not to be had of it selfe upon the Earth, but it is -brought forth by Art out of Sulphur, and Mercury joined together; it -doth not come forth into light, for it is naked, but yet is covered -by Nature in a wonderful manner. To conclude, we say with repeating -Sulphur, and Mercury to be the Mine of our Quicksilver (but being -joined together) that Quicksilver can dissolve Metalls, kill them, and -make them alive, which power it receiveth from that sharp Sulphur, -which is of its own nature. But that thou maist yet better conceive -it, hearken to me whilst I tell thee the difference which is betwixt -our Quicksilver, and common Quicksilver, or Mercury. Common Mercury -doth not dissolve Gold, and Silver so, that it cannot be separated -from them; but our Argent vive doth dissolve Gold, and Silver, and is -never separated from them, but is as Water mixed with Water. Common -Mercury hath combustible evill Sulphur, with which it is made black: -but our Argent vive hath in it incombustible Sulphur, fixed, good, -white, and red. Common Mercury is cold, and moist, our Mercury is hot, -and moist. Common Mercury makes bodies black, and stains them: our -Argent vive makes bodies as white as Crystall. Common Mercury is turned -by precipitation into a Citrine powder, and an evill Sulphur: our -argent vive by vertue of heat, into most white Sulphur, good, fixed, -and fluxible. Common Mercury by how much the more it is decocted, the -more fluxible it is: our Argent vive, by how much the more it is -decocted, the more it is thickned. By these circumstances therefore -thou maist consider how the Common Mercury differs from the Mercury of -Philosophers. If thou dost not yet understand, do not expect it, for no -mortall man will ever speake more plainly, and cleerly, then wee have -done: but now of the vertues of it. Our Argent vive is of such vertue, -that it is of it self sufficient for thee, and for it self without any -addition of any extraneous thing, it is dissolved, and congealed by a -naturall decoction only: but Philosophers for brevities sake adde to it -its own Sulphur well digested, and ripened, and so they work. - -Wee could cite the Writings of Philosophers to confirm what we have -said; but because we have wrote clearer things then are in their -Writings, they need not any confirmation, he shall understand who looks -into other mens writings. If therefore thou wilt follow our advice, -Wee advise thee, that before thou settest thy self to this Art, in -the first place thou learn to hold thy tongue, and that thou inquire -into the Nature of Mines, and Metalls, as also of Vegetables, for -thou shalt find our Mercury in every subject, and from all things the -Mercury of Philosophers may bee extracted, although it be neerer in -one subject, then in another. Know also for certain, that this Art is -not placed in fortune, or casuall invention, but in a reall Science, -and that there is but this one matter in the world, by which, and of -which the Philosophers Stone is made. It is indeed in all things, but -in extracting of it a mans life would fail, and not be sufficient. Yet -without the knowledge of naturall things, especially in the Minerall -Kingdome, thou shalt be like a blind man that walketh by use. Truly -such a one seeks after the Art but casually; and although, as it -oftentimes falls out, that a man may by chance fall upon the matter -of our Argent vive, yet then he ends the worke when hee should begin; -and so as hee found it out casually, hee loseth it casually, because -hee knows not upon what hee should ground his intention. Therefore -this Art is the gift of the most high God: and unlesse God reveales -it by means of a good wit, or friend, it is hardly known: for wee -cannot bee all as _Geber_, nor as _Lullius_: And although _Lullius_ -was a man of a subtill wit, yet if hee had not received the Art from -_Arnoldus_, certainly hee had been like unto those which find the Art -with difficulty: So also _Arnoldus_ confesseth that hee received it -of a friend. For it is easy to write what Nature dictates: It is a -Proverb, _It is easy to adde to things already found out_. Every Art, -and Science is easy to the Master, but to a young Scholar not so: and -to find out this Art there is a long time required, many vessells, -great expence, and continuall labour, with much meditation, although to -him that knows it already all things are easy, and light. To conclude -therefore wee say, that this Art is the gift of God alone, which being -known, he must also bee prayed to that he would give his blessing to -the Art; for without this divine blessing it would be of no use, and -unprofitable, which wee our selves have had experience of, seeing wee -have by reason of this Art undergone great dangers, yea wee have had -more mischief, and misfortune by it, then advantage: but there is a -time when men are wise too late. - -The judgements of the Lord are a great depth. Yet I admired at divine -providence in these my misfortunes: for I alwaies had the protection -of our great Creator alwaies at hand, that no enemie could bee too -hard for me, or represse mee. The Angell of the Lord of this Treasury -hath alwaies been my Keeper, into which Treasury the most High Creator -hath shut close this treasure only, which hee will alwaies defend, and -secure. For I have heard that my Enemies have fell into that snare -which they laid for mee. They which would have taken away my life have -lost their own; and some of them which would have taken away my goods -have lost Kingdomes: Moreover, I know many that would have detracted -from my good name, have perished with disgrace. So great preservation -have I alwaies had from the great Creator of all things, who presently -took mee from my Mothers wombe, put mee under the shadow of his wings, -and infused the Spirit of understanding all naturall things, to whom -be praise, and glory, for ever, and ever. So great blessings have I -received from the most High God our Creator, that it is impossible not -only for my pen, but my mind to comprehend. God scarce ever conferred -upon any mortall man greater things, yea scarce so great. I wish I had -so much affections, so much spirit, eloquence, and wisdome, that I -might render meet thankes to him; for I know wee have not deserved so -great things, only this I beleeve my selfe to bee, that in him alone I -have alwaies trusted, doe trust, and shall trust. For I know that there -is no mortall man is able to help mee, only this God, and our Creator; -for it is a vain thing to trust in Princes, because they are men (as -saith the _Psalmist_) and that all these have their breath of life from -God, and this being taken away they are dust; but it is a safe, and -secure thing to trust in the Lord God, from whom as from the fountain -of goodnesse all good things doe most abundantly flow. Thou therefore -that desirest to attaine to this Art, in the first place put thy -whole trust in God thy Creator, and urge him by thy prayers, and then -assuredly beleeve that hee will not forsake thee: for if God shall know -that thy heart is sincere, and thy whole trust is put in him, hee will -by one means or another shew thee a way, and assist thee in it, that -thou shalt obtain thy desire. The fear of the Lord is the beginning -of wisdome. Pray, but yet worke: God indeed gives understanding, but -thou must know how, and when to use it: for as a good understanding, -and a good opportunity are the gifts of God, so also is the punishment -of sinne, when a good opportunity is omitted. But to return to our -purpose; wee say, that Argent vive is the first matter of that work, -and truly nothing else; whatsoever is added to it, ariseth from it. -Wee have said oftentimes that all things in the world are made, and -generated of the three Principles; but wee purge some things from their -accidents, and being purged, joine them together againe; and by adding -what is to be added, wee supply what is defective, and by imitating -Nature, wee boile them to the highest degree of perfection, which -Nature could by reason of Accidents never doe, and so ended where Art -must begin. Moreover, if thou desirest to imitate Nature, imitate her -in those things, in which shee workes. And let it not trouble thee that -our Writings seem to contradict one another in some places; for so -it must bee, lest the Art be too plainly disclosed: But do thou make -choice of those things which agree with Nature, take the roses, and -leave the prickles. If thou dost intend to make a Metall, let a Metall -be thy ground work, because of a Dog is generated nothing but a Dog, -and of Metall, nothing but a Metall: for know for certain, if thou -shalt not take out of Metall the radicall moisture, well separated, -thou shalt never doe any thing; without grains of Wheat thou shalt -till thy ground in vain: there is but one thing, but one Art, but one -operation. If therefore thou wilt produce a Metall, thou shalt ferment -with a Metall; and if thou wilt produce a Tree, let the seed of the -Tree be thy ferment. There is as we said, but one operation, and beside -it there is none other that is true. All they therefore are mistaken -that say, that any particular thing, besides this one way, and naturall -matter is true; for a bough is not to bee had, but from the trunk of a -Tree: It is an impossible, and senselesse thing to go about to produce -a bough; it is easier to make the Elixir it selfe, then any particular -thing, although most simple, that will bee advantageous, and abide a -naturall examination, and tryall. Yet there bee many that boast they -can fix Silver, but it were better for them if they could fix Lead, -or Tinne, seeing in my judgement it is all one labour, because they -doe not resist the tryall of the fire, whilest they abide in their -own nature; but Silver is in its nature fixed enough, and needs not -any Sophisticall fixation. But seeing there are as many opinions, as -men, wee will leave every one to his own opinion: Let him that will -not follow our counsell, and imitate Nature, continue in his errour. -Indeed particulars may easily bee made, if you have a Tree, whose -young twigs may bee graffed into divers trees; as if you have one -water, divers kinds of flesh may be boiled in it, and according to the -diversity of the flesh the broth hath its tast, and this from the same -foundation. Wee conclude therefore that there is but one Nature, as -well in Metalls as in other things, but her operation is various; also -there is one universall matter according to _Hermes_. _So from this one -thing all things proceed._ Yet there bee many Artificers, who follow -every one his own fancy. They seek a new Nature, and new matter; and in -conclusion they find a new nothing, because they interpret the Writings -of Philosophers not according to the possibility of Nature, but the -letter. But all these are of that Assembly, of which mention hath -been made in the Dialogue of Mercury with the Alchymist, who return -home without any Conclusion; they looke after the end, without any -medium, or indeed beginning; and the reason of this is, because they -endeavour not to attain to the Art out of the Principles, and grounds -of Philosophers, and reading of the books of Philosophers, but from -reports, and receipts of Mountebankes: (although now indeed the books -of Philosophers are perhaps destroyed by the envious, by adding in -some places, and detracting in others) afterwards when things doe not -succeed, they betake themselves to Sophistications, and assay divers -vaine operations, by making whites, by making reds, by fixing Silver, -and extracting out the soul of Gold; which in the Preface of the booke -of the Twelve Treatises hath been sufficiently denyed. We doe not deny, -yea, we doe say that it is altogether necessary, that the Metallick -soule bee extracted, but not for any Sophisticall operation, but for -the Philosophicall work, which being extracted, and purged, must againe -bee restored to its owne body, that there may bee a true resurrection -of a glorified body. This was never our purpose, to be able to multiply -Wheat without the seed of Wheate, but that that extracted soul bee able -in a Sophisticall way to tinge another Metall, know that it is a thing -most false, and that all those that boast of doing of it, are Cheaters: -but of that more fully in the third Principle of Salt, since here is -not place for any further Discourse. - - - - -[Illustration: *decorative divider*] - -OF SVLPHVR: - - -The Philosophers have not undeservedly placed Sulphur in the first -place amongst the three Principles, as being the most worthy Principle, -in the knowledge of which the whole Art consists. Now there is a -threefold Sulphur, and that is to be chosen above the rest: a Sulphur -tinging, or colouring: a Sulphur congealing Mercury: the third is -essentiall, and ripening. Of which we ought to treat seriously, but -because we have set forth one of the Principles by way of Dialogue, so -also wee shall conclude the rest, lest we should seem to be partiall, -and detract from either of them. Sulphur is more mature then any of -the other Principles, and Mercury is not coagulated but by Sulphur: -therefore our whole operation in this Art is nothing else but to know -how to draw forth that Sulphur out of Metalls, by which our Argent vive -in the bowels of the Earth is congealed into Gold, and Silver: which -Sulphur indeed is in this work in stead of the Male, but the Mercury in -stead of the Female. Of the composition, and acting of these two are -generated the Mercuries of Philosophers. - -Wee told you in the Dialogue of Mercury with the Alchymist, of an -Assembly of Alchymists that were met together to consult out of what -matter, and how the Philosophers Stone is to be made, and how that by -the misfortune of a tempest they were without any conclusion dispersed -almost through the whole world. For there arose a strong tempest, -and very great wind, which dispersed them all abroad, and so blowed -through some of their heads, that till this time they cannot yet -recover themselves, by meanes of which divers sort of worms are bred -in their brains. Now there were amongst them men of divers opinions, -and conditions, and among the rest there was this Alchymist, which in -this Treatise I shall discourse of: hee was otherwise a good man, but -without a Conclusion, or unresolved, also of the number of those, who -propound to themselves to find out the Philosophers Stone casually, and -he was companion to that Philosopher, who disputed with Mercury. Now -this man said, if it had been my fortune to have spoke with Mercury, -I should have fished him dry in few words; that other, saith hee, was -a foole, hee knew not how to proceed with him. Mercury indeed never -pleased mee, neither indeed do I think there is any good in it; but -I approve of Sulphur, because at that meeting wee discoursed most -excellently of it: if that tempest had not disturbed us, wee had -concluded that that had been the first matter, for I am not wont to -trouble my selfe with light, and triviall matters, my head is full of -profound imaginations. And so being full of confidence hee resolves -to work in Sulphur, hee began therefore to distill it, to sublime, -calcine, to fix it, to make oyle _per Campanam_ of it, sometimes by -itselfe, and sometimes with Crystals, and Egge-shels, and hee tryed -divers other operations about it: and when hee had spent much time and -costs, and could find nothing to his purpose, he was sad, and being -in a miserable perplexity passed over many nights without sleep; also -oftentimes hee went forth out of the City, to behold things, that hee -might the more conveniently devise something that was certain in his -operation: Now it fell out upon a time, as he was walking up and down, -hee fell into an extasy with beholding of things, and came unto a -certain green Wood, very full of all manner of things; in which were -Mines of all Mineralls, and Metalls, and all kinds of beasts, and -birds, and abundance of Trees, Herbs, and fruit: there also were divers -conduits of water, for in those places there was no water to be had, -but what was brought thither by divers instruments, and pipes, and -this by divers Artificers from divers places: that was the chiefest, -and clearer then the rest, which was drawne by the beams of the Moon; -and this was procured only for the Nymph of the Wood. There also did -feed Bulls, and Rams, and the Shepheards were two young men, whom the -Alchymist asking, said, Whose Wood is this? whom they answered saying, -This is the Wood, and Garden of our Nymph _Venus_. The Alchymist walks -up, and down in it: and the place pleased him well, but yet hee did -still think of his Sulphur; and so being weary of walking, and in a -sad condition sate by the side of the channel, under a certain tree; -and began to lament most miserably, bewailing his time, and charges, -which he spent in vain with operating (he could not els have deceived -others, but have damnified himself only) and said, What is this, -all men say it is a thing common, of small esteem, easy, and I am a -learned man, & I cannot find out this wretched Stone. And so in his -lamentation he began to curse Sulphur, because he had spent so much -cost, and labour in vain upon him: and Sulphur also was in that Wood, -but this was unknown to the Alchymist. Whilst he was thus lamenting, -he heard this voice as it were of some old man: Friend, Why dost thou -curse Sulphur? The Alchymist looked every way round about him, and -seeing no body, was afraid. But that voice said to him again, Friend -why art thou so sad? The Alchymist taking courage, said, Sir, The -hungry man is alwaies thinking upon bread, so doe I alwaies upon the -Philosophers Stone. _Vox_, And why dost thou curse Sulphur? _Alch._ -Sir, I beleeved that that was the first matter of the Philosophers -Stone, and therefore in working upon it many years, I spent much, and -could not find that Stone. _Vox._ Friend, truly I know that Sulphur is -the true, and principall subject of the Philosophers Stone, but I know -not thee, nor any thing of thy labour, and intention: thou dost without -cause curse Sulphur; because he is in cruell prisons, and cannot be at -hand to every body; seeing hee is put bound in a most dark dungeon, -and goes not forth, but whither his Keepers carry him. _Alch._ And -why is he imprisoned? _Vox._ Because hee would bee obedient to every -Alchymist, and doe what they would have him, contrary to his Mothers -will, who forbad him to obey any, but such as knew her, wherefore shee -put him into prison, and commanded that his feet should be bound, and -set Keepers over him, that without their knowledg, and pleasure hee -should goe no whither. _Alch._ O wretch! for this reason hee could not -come to mee: truly his Mother doth him great wrong: and when shall -hee bee let out of those prisons? _Vox_, O friend! The Sulphur of -Philosophers cannot goe forth hence but in a long time, and with a -great deale of labour. _Alch._ Sir! And who be his Keepers that keep -him? _Vox_, Friend! His Keepers are of the same stocke, but Tyrants. -_Alch._ And who art thou, and how art thou called? _Vox_, I am Judge, -and Governour of the prisons, and my name is _Saturne_. _Alch._ Then -Sulphur is kept in thy prisons. _Vox_, Sulphur indeed is kept in my -prisons, but hee hath other Keepers. _Alch._ And what doth hee doe -in the prisons? _Vox_, He doth whatsoever his Keepers will have him. -_Alch._ And what can hee doe? _Vox_, Hee is the maker of a thousand -things, and is the heart of all things; hee knows how to make Metalls -better, and corrects Mineralls, teacheth Animalls understanding, -knowes how to make all kind of Flowers in Hearbs, and Trees, and is -chief over them, corrupts the Aire, which hee amends again: hee is -the Maker of all Odours, and Painter of all Colours. _Alch._ Out of -what matter doth hee make Flowers? _Vox_, His Keepers afford matter, -and vessells, but Sulphur digests the matter, and according to the -variety of his digestion, and weight, various Flowers, and Odours are -produced. _Alch._ Is hee old? _Vox_, Friend, Know that Sulphur is the -vertue of all things, and is the second by birth, but yet older then -all things, stronger, and more worthy, yet an obedient child. _Alch._ -Sir, How is hee known? _Vox_, Divers wayes, but best by the State of -the Vitalls in Animalls, by the colour in Metalls, by the odour in -Vegetables: without him his Mother works nothing. _Alch._ Is hee the -sole heir, or hath hee brethren? _Vox_, His Mother hath but only one -son like him, his other brethren are associated with evil things, hee -hath a sister which he loves, and is againe beloved by her, for shee is -as it were a Mother to him. _Alch._ Sir, is hee every where uniform? -_Vox_, According to his Nature, but hee is changed in the prisons; -yet his heart is alwaies pure, but his garments are stained. _Alch._ -Sir, Was hee ever at liberty? _Vox_, Yea, especially in those times -when there were such wise men, betwixt whom, and his Mother there was -great familiarity, and friendship. _Alch._ And who were they? _Vox_, -There were very many: There was _Hermes_, who was as it were one with -his Mother: After him were many Kings, and Princes, as also many other -wise men, in ages since, as _Aristotle_, _Avicen_, &c. who set him at -liberty: These knew how to unloose his bonds. _Alch._ Sir, What did hee -give them for setting of him at liberty? _Vox_, Hee gave them three -Kingdomes: for when any doth unbind him, and releaseth him, then he -overcomes his Keepers, which before did govern in his Kingdome, and -delivers them being bound to him that released him, for to bee his -subjects, and gives him their Kingdomes to possesse: but that, which is -more; in his Kingdome is a Looking-glasse, in which is seen the whole -world. Whosoever lookes in this Glasse may see, and learn in it three -parts of the wisdome of the whole world, and so shall become very wise -in these three Kingdomes, such were _Aristotle_, _Avicen_, and many -others, who as well as they before them, saw in this glasse how the -world was made: By this they learned what were the influences of the -Celestiall vertues upon inferiour bodies, and how Nature by the weight -of Fire compounds things; as also the motion of the Sun, and Moon: -especially that universall motion, by which his Mother is governed: -by this they knew the degrees of heat, cold, moisture, drynesse, and -the vertues of hearbs, and indeed of all things, whence they became -most excellent Physitians. And truly, unlesse a Physitian be such a -one as knows, why this hearb, or that, is hot, dry, or moist in this -degree, not out of the books of _Galen_, or _Avicen_, but out of the -originall of Nature, from whence they also understood these things, hee -cannot bee a well grounded Physitian. All these things they diligently -considered, and bequeathed their Writings to their successors, that -men might bee stirred up to studies of a higher Nature, and learn how -to set Sulphur at liberty, and unloose his bonds: but men of this age -take their Writings for a sufficient ground, and authority, and seek -no further; and it sufficeth them if they know how to say, So saith -_Aristotle_, or; Thus saith _Galen_. _Alch._ And what say you, Sir, Can -an herb bee known without an Herball? _Vox_, Those ancient Philosophers -wrote their Receipts out of the very Fountain of Nature. _Alch._ How -Sir? _Vox_, Know that all things in the earth, and upon the earth, are -generated, and produced of three Principles; sometimes of two, to which -the third is joined: he therefore that knows these three Principles; -and the weight of them, how Nature joins them together, may be easily -able by decoction to understand the degree of Fire in the subject, -whether well, or ill, or indifferently decocted, and that according -to more or lesse: For all Vegetable things are known by those, who -know the three Principles. _Alch._ And how is this done? _Vox_, By -sight, tast, and smell; in, and from these three senses are gathered -the three Principles of things, and the degrees of their digestions. -_Alch._ Sir, They say that Sulphur is a Medicine. _Vox_, Yea, and the -Physitian himselfe, and to them that set him free from prison, by way -of thankfulnesse hee gives his blood for a Medicine. _Alch._ Sir, the -universall Medicine being had, how long may a man preserve himselfe -from death? _Vox_, Even to the term of death: but this Medicine must -bee taken cautiously, for many wise men have been destroyed by it -before their time. _Alch._ And what say you Sir, Is it poison? _Vox_, -Hast not thou heard that a great flame of fire destroyes a little one? -There were many Philosophers, which received the Art from other mens -experience, which did not so throughly search into the vertue of the -Medicine; yea, by how much the more powerfull, subtiler the Medicine -was, it seemed to them to bee the more wholsome; and if one grain of -it can passe through many thousands of Metalls, much more Mans body. -_Alch._ Sir, How then must it be used? _Vox_, It must bee so used, that -it may strengthen the Naturall heat, but not overcome it. _Alch._ Sir, -I know how to make such a Medicine. _Vox_, Thou art happy if thou dost -know. For the blood of that Sulphur is that intrinsecall vertue, and -siccity that turnes, and congeals Quicksilver, and all Metalls into -Gold, and Mens bodies into health. _Alch._ Sir, I know how to make oyle -of Sulphur, which is prepared with calcined Crystalls; I know also -another, which is done by a Bell. _Vox_, Certainly then thou art a -Philosopher of that Assembly; for thou dost understand, and expound my -words aright, as also, unlesse I am deceived, of all the Philosophers. -_Alch._ Sir, Is not this oyle the blood of Sulphur? _Vox_, O Friend! -the blood of Sulphur is not given to any but to those, who know how -to set him free from prison. _Alch._ Sir, doth Sulphur know any thing -in the Metalls? _Vox_, I told thee, that hee knows all things, and -especially in Metalls, but his Keepers know that there he could bee -easily set at liberty, wherefore they keep him there bound fast in most -strong prisons, so that hee cannot breath, and they are afraid lest hee -should come into the Kings palace. _Alch._ Is hee imprisoned so in all -Metalls? _Vox_, In all; but not alike, in some not so strictly. _Alch._ -Sir, And why in Metalls in such a tyrannicall manner? _Vox_, Because -hee would stand in awe of them no longer, when hee shall once come to -his Kingly palaces, for then hee can be seen, and looke freely out of -the windows; because there he is in his proper Kingdome, although not -yet as hee desires. _Alch._ Sir, and what doth hee eat? _Vox_, His meat -is wind, when hee is at liberty, it is decocted; but in prison hee is -constrained to eat it raw. _Alch._ Sir, Can those enmities betwixt him -and his Keepers bee reconciled? _Vox_, Yes, if any one were so wise. -_Alch._ Why doth not he treat with them concerning a pacification? -_Vox_, That hee cannot doe by himselfe, because presently hee waxeth -hot with anger, and rage. _Alch._ Let him doe it by a Commissioner. -_Vox_, Certainly hee would bee the most happy man in the world, and -worthy of eternall memory, who could tell how to make peace betwixt -them; but this no man can doe but hee that is very wise, and can agree -with his Mother, and have co-intelligence with her: for if they were -friends, one would not hinder the other, but joining their forces -together would make things immortall. Truely hee that would reconcile -them together would bee a man worthy to be consecrated to eternity. -_Alch._ Sir, I will compose those differences betwixt them, and free -him, I am in other matters a man very learned, and wise: Besides, I -am very good at operations. _Vox_, Friend, I see truly that thou art -big enough, and thou hast a great head, but I know not whether thou -canst doe those things or no. _Alch._ Sir, Perhaps thou art ignorant -of what the Alchymists know, in matter of treaty they have alwaies -the better of it, and truly I am not the last, so that his enemies -will but treat with mee, if they will treat, assure your selfe that -they will have the worst. Sir, beleeve mee, the Alchymists know how to -treat, if they only will but treat with mee, Sulphur shall presently -be at liberty. _Vox_, I like your judgement well, I hear that you are -approved of. _Alch._ Sir, Tell mee if this bee the true Sulphur of the -Philosophers? _Vox_, This truely is Sulphur, but whether it be the -Philosopher, that belongs to thee to know. I have said enough to thee -concerning Sulphur. _Alch._ Sir, If I can find his prisons, shall I bee -able to set him at liberty? _Vox_, If thou knowest well, thou shalt; -for it is easier to free him then find them. _Alch._ Sir, I beseech -thee tell mee but this, if I find him, shal I make the Philosophers -stone of him? _Vox_, O Friend! It is not for mee to judge, doe thou -look to that, yet if thou knowest his Mother, and followest her, -Sulphur being at liberty, the Stone is at hand. _Alch._ Sir, in what -subject is this Sulphur? _Vo._ Know for certain that this Sulphur is -of great vertue, his Mine are all things in the world, for hee is in -Metalls, Hearbs, Trees, Animalls, Stones, and Mineralls. _Alch._ And -what Devill is able to find him out lying hid amongst so many things, -and subjects? Tell mee the matter out of which the Philosophers take -him. _Vo._ Friend, thou comest too neer, yet that I may satisfie -thee, know that Sulphur is every where, but shee hath some certaine -palaces, where shee is wont to give audience to the Philosophers; but -the Philosophers adore him swimming in his owne sea, and playing with -Vulcan; when the Philosophers goe to him unknown in his vile garments. -_Alch._ Sir, in the sea, why then is hee not mine, since hee is hid -here so neer? _Vo._ I told thee that his Keepers put him into most -dark prisons, lest thou shouldst see him, for hee is in one subject -alone, but if thou hast not found him at home, thou wilt scarce find -him in the Woods. But doe not thou despaire in finding of him out: I -tell thee of a truth, that hee is in Gold, and Silver most perfect, -but in Argent vive most easy. _Alch._ Sir, I would very willingly make -the Philosophers Stone. _Vo._ Thou desirest a good thing, Sulphur also -would willingly bee out of bonds. And so _Saturn_ departed. Now a deep -sleep seased upon the Alchymist, being weary, and there appeared to -him this Vision, Hee saw in that Wood a fountain full of water, about -which walked Sal, and Sulphur, contending one with the other, untill -at last they began to fight; and Sal gave Sulphur an incurable wound, -out of which wound, in stead of blood, there came out water, as it were -most white milk, and it became to be a great river. Then out of that -Wood came forth _Diana_ a most beautifull Virgin, who began to wash -her self in that river: whom a certain Prince, a most stout man (and -greater then his servants) passing by, and seeing, began to admire at -her beauty; and because shee was of a like nature with him, hee became -enamoured with her, which when she perceived, shee was inflamed with -love towards him. Wherefore as it were falling into a swoun she began -to be drowned: which that Prince seeing, commanded his servants to help -her; but they were all afraid to goe to the river; to whom the Prince -said, Why doe you not help _Diana_ that Virgin? To whom they replyed, -Sir, this river is indeed little, and as it were dryed up, but most -dangerous: Once upon a time wee were willing to go into it without thy -knowledge, and wee hardly escaped the danger of eternall death; Wee -know also that others that were our predecessors perished in it. Then -the Prince himselfe laying aside his thick mantle, even as hee was -armed, leaped into the river, and to help faire _Diana_ hee stretched -forth his hand to her; who being willing to save her selfe, drew also -the Prince himselfe to her, and so were both drowned. A little after -their souls came out of the river, flying above the river, and said, -It was well done of us, for else wee could not have been freed from -those bodies which are polluted, and stained. _Alch._ But doe you ever -return into those bodies againe? _Anime_, Not into such filthy bodies, -but when they be purged, and this river shall bee throughly dryed up -by the heat of the sunne, and this Province shall bee often tryed by -the Aire. _Alch._ What shall you doe in the mean time. _Anim._ Here wee -shall fly upon the river till those clouds, and tempests shall cease. -In the mean time the Alchymist fell into a more desired dream of his -Sulphur; and behold there appeared to him many Alchymists coming to -that place to seek after Sulphur, and when they found the carkasse of -that Sulphur that was slain by Sal by the fountain, they divided it -amongst themselves: which when the Alchymist saw hee also took a part -with them; and so every one of them returned home, and began to work in -that Sulphur, and till this day they doe not give over. But _Saturne_ -meets this Alchymist, and saith to him, Friend, how is it with thee? -_Alch._ O Sir, I have seen many wonderfull things, my wife would scarce -beleeve them; now also I have found Sulphur, I beseech you Sir help, -let us make the Philosophers Stone. _Saturnus._ With all my heart, -my friend, make ready then Argent-vive, and Sulphur, and give hither -a glasse. _Alch._ Sir, have nothing to doe with Mercury, for he is -naught, he hath deluded my companion, and many others. _Sat._ Without -Argent-vive, in whose Kingdome Sulphur is the King, the Philosophers -have done nothing, neither doe I know what to doe without it. _Alch._ -Sir, Let us make it of Sulphur alone. _Sat._ Well then, my friend, but -it will succeed accordingly. Then they took that Sulphur, which the -Alchymist found, and they did what the Alchymist would have done, -they began to work divers ways, and to make experiments of Sulphur -in divers strange kind of furnaces, which the Alchymist had: but in -the conclusion of every operation there was brought forth nothing but -Matches, such as old women usually sell to light candles withall. Then -they began a new work, and sublimed, and calcined Sulphur according -to the Alchymists pleasure; but in what way soever they worked it, it -succeeded as before, for still they made nothing but Matches; then said -the Alchymist to Saturn, Truly Sir, I see it will not succeed according -to my fancy, I beseech thee doe thou work alone, what thou knowest. -Then Saturn said, See then, and learn. Hee then took two Mercuries of a -differing substance, but of one originall, which Saturn washed in his -owne urine, and called them Sulphurs of Sulphurs, and mixed the fixed -with the volatile, and the composition being made, hee put it into its -proper vessell, and lest the Sulphur should fly away, hee set a keeper -over him, and then put him into a bath of a most gentle heat, according -as the matter required, and hee made all things very well. Then they -made the Philosophers Stone, because of the true matter a true thing -must needs bee made. The Alchymist being very glad took the Stone with -the glasse, and beholding the colour thereof, which was like burnt -blood, hee was amazed, and by reason of too much joy hee began to leap, -in which leaping the glasse fell out of his hands upon the ground, -and was broken. And so Saturn vanished away. The Alchymist also being -awaked out of his dream, found nothing in his hands but Matches which -hee made of brimstone: but the Stone flew away, and doth still fly; -whence it is called Volatile: and so that miserable Alchymist learned -nothing else by that Vision but how to make Matches: who afterwards -laying aside the Stone, became to be a Physitian; by searching after -the stone of the Philosophers hee got the stone of the Kidneys. Last of -all hee led such a life, as such kind of Alchymists are wont to doe, -who for the most part become Physitians, or Quacksalvers, which thing -will happen to all, who betake themselves to the Art casually without -any foundation, but only by hearesay, or by meanes of Receipts. - -Some of them, when things succeed not, say: We are wise men, wee hear -that the grasse grows, if the Art were true wee should have had it -before other men: And so having brazen faces, lest wee should bee -accounted undeserving men (as indeed they are, and also perverse) -contemne, and undervalue the Art. This Science hates such men, and -alwaies shews them the beginning in the end. Now we grant unto the -unworthy, that this Art is nothing, but to the Lovers of vertue, and -the true Searchers, and Sons of Wisdome, wee doe most highly commend -it, and doe affirme it not only to be true, but altogether the truest: -which, sometimes wee have really made good before men worthy of such a -fight, I say before men of high, and low condition: (yet this Medicine -was not made by us, but received from a friend, and yet most true) -for the searching out of which wee have sufficiently instructed the -Searchers thereof; whom if our Writings doe not please, let them read -those of other Authors, which are easier, but with this Caution, That -whatsoever they shall read, they shall alwaies compare it with the -possibility of Nature, lest they assay any thing contrary to Nature. -Neither let them beleeve, although it were written in the bookes of -Philosophers, that Fire burns not, because this is contrary to Nature: -but if it bee writ, that Fire hath a drying, and heating faculty, this -is to bee beleeved, because it is according to Nature: For Nature doth -alwaies agree with a sound judgment, and in Nature there is nothing -difficult, all truth is plain. Then also let them learne, what things -in Nature are of affinity with each other, which wee conceive may be -easier done by our Writings, then any other, seeing wee think wee have -wrote sufficiently, untill some other shall come, who shall set downe -the whole Receipt so plaine, as to make cheese of Milke, which is not -lawfull for us to doe. - -But that I may not direct all things I say to the new beginner only, -wee shall say something to you also who now have passed over these -painfull labours. Have you seen that Countrey, where a man marryed a -wife, whose nuptialls were celebrated in the house of Nature? Have -you understood how the vulgar with you have seen this Sulphur? If -therefore you will that old women should practise your Philosophy, -shew the dealbation of your Sulphurs; say unto the vulgar, Come and -see, for now the water is divided, and Sulphur is come out; hee will -return white, and congeale the Waters. Burn therefore Sulphur from -incombustible Sulphur, then wash it, make it white, and red, untill -Sulphur become Mercury, and Mercury bee made Sulphur, which afterwards -you shall beautifie with the soule of Gold: For if you doe not sublime -Sulphur, from Sulphur, and Mercury from Mercury, you have not yet found -out the Water, which out of Sulphur, and Mercury is created by way of -distillation; hee doth not ascend, that doth not descend. Whatsoever -in this Art is remarkable, by many is lost in the preparation, for -our Mercury is quickened with Sulphur, else it would bee of no use. A -Prince without a people is unhappy; so is an Alchymist without Sulphur, -and Mercury. If thou hast understood mee, I have said enough. - - - - -[Illustration: *decorative divider*] - -THE CONCLVSION. - - -Every searcher of this Art must in the first place with a mature -judgement examine the creation, operation, and vertues of the four -Elements together with their actings: for if hee be ignorant of the -originall, and Nature of these, hee shall not come to the knowledge -of the Principles, neither shall hee know the true matter of the -Stone, much lesse attain to any good conclusion; because every end -is terminated upon its beginning. Hee that well knowes what hee -begins, shall well know what shall bee the end. For the originall of -the Elements is the Chaos, out of which God the Maker of all things -created, and separated the Elements, which belongs to God alone: but -out of the Elements Nature produceth the Principles of things, and this -is Natures worke, through the will of God alone: Out of the Principles -Nature afterwards produceth Mineralls, and all things: out of which -the Artist also by imitating Nature can doe many wonderfull things. -Because Nature out of these Principles, which are Salt, Sulphur, and -Mercury, doth produce Mineralls, and Metalls, and all kinds of things; -and it doth not simply produce Metalls out of the Elements, but by -Principles, which are the medium betwixt the Elements, and Metalls: -Therefore if Nature doth not make those things, much lesse shall Art. -And not only in this example, but also in every naturall processe a -middle disposition is to bee observed. Wherefore here in this Treatise -wee have sufficiently described the Elements, their actings, and -operations, as also the originall of the Principles (because hitherto -no Philosopher hath discovered things more cleerly) that the well -minded searcher might the more easily consider in what degree the -Stone differs from Metalls, and Metalls from Elements. For there is -a difference betwixt Gold, and Water, but lesse betwixt Water, and -Mercury; and least of all betwixt Mercury, and Gold. For the house of -Gold is Mercury, and the house of Mercury is Water: but Sulphur is that -which coagulates Mercury; which Sulphur indeed is most difficultly -prepared, but more difficultly found out. For in the Sulphur of -Philosophers this secret consists, which also is contained in the -inward rooms of Mercury, of whose preparation, without which it is -unprofitable, wee shall discourse hereafter in the third Principle of -Salt, seeing here wee treat of the vertue, and originall, not Praxis, -of Sulphur. - -Wherefore now wee have not writ this Treatise that wee would disprove -any of the ancient Philosophers, but rather confirm their Writings, and -supply those things, which they have omitted: seeing that Philosophers -themselves were but men, they could not be accurate in all things, -neither is one man sufficient for all things. Miracles also have -seduced some men from the right way of Nature, as wee read happened -in _Albertus Magnus_ a most witty Philosopher; who writ, that in his -times there were grains of Gold found betwixt the teeth of a dead man -in his grave. Hee could not find out this Miracle, but judged it to be -by reason of the Minerall vertue in man being confirmed in his opinion -by that saying of _Morien_: _And this Matter, O King, is extracted from -thee_: but this is erroneous, for _Morien_ was pleased to understand -those things Philosophically. For the Minerall vertue is placed in its -own Kingdome, as the Animall is in its Kingdome, as in the book of the -Twelve Treatises wee have distinguished those Kingdomes, and divided -them into three Kingdomes; because every one of these without the -ingresse of any other thing stands in it self, and is multiplyed. It -is true indeed that in the Animall Kingdome, Mercury is as the matter, -and Sulphur as the vertue, but the Animall is not Minerall. The vertue -of the Animall Sulphur if it were not in Man, it could not congeal -the bloud Mercury into flesh, and bones: so also if there were not a -vertue of the Vegetable Sulphur in the Vegetable Kingdome, it could -not coagulate Water, or the Vegetable Mercury into Herbs, and Trees. -So also it is to bee understood in the Minerall Kingdome. These three -Mercuries doe not indeed differ in vertue, nor the three Sulphurs, -because every Sulphur hath a power to coagulate its own Mercury; -and every Mercury hath a power to bee coagulated by its owne proper -Sulphur; and by no other that is a stranger to it. Now the reason why -Gold was found, and generated betwixt the teeth of the dead man is -this, because in his life time Mercury was by some Physitian conveyed -into his infirme body, either by unction, or by Turbith, or some other -way, as the custome, and manner was, and it was the nature of Mercury -to goe up to the mouth, and through the sores thereof to be evacuated -with the flegme. If therefore in time of such a cure the sick man dyed, -that Mercury not finding any egresse, remained in his mouth betwixt his -teeth, and that carkasse became the naturall vessell of Mercury, so -being shut up fast for a long time was congealed into Gold by its own -proper Sulphur, being purified by the naturall heat of putrefaction, -caused by the corrosive phlegme of the Mans body. But if Minerall -Mercury had not been brought in thither, there could Gold never have -been produced. And this is a most true example, that Nature in the -bowells of the earth, doth of Mercury alone produce Gold, and Silver, -and other Metalls, according to the disposition of the place, or -matrix; for Mercury hath in its self its own proper Sulphur, with which -it is coagulated into Gold, unlesse it bee hindred by some accident, -or hath not a requisite heat, or a close place. The vertue therefore -of Animall Sulphur doth not congeal Mercury into Gold, but into Flesh: -for if there were such a vertue in Man, it would happen to be so in all -bodies; which it doth not. Many such miracles, and accidents fall out, -which being not well considered by the Writers, occasion the Readers to -fall into errors: yet the honest searcher must apply all things to the -possibility of Nature; if they doe not agree with Nature, they must be -let alone, and waved. - -It sufficeth the diligent Student, that he hath here heard what is -the Originall of the Principles (since the beginning being unknown, -the end is alwaies doubtfull) of which wee have in this Treatise not -Ænigmatically, but as cleerly as we could, and as it was lawfull for -us, spoken unto the searcher thereof: by means of which, if God shall -enlighten any ones mind, hee shall know what a successor owes to his -predecessors, seeing this Art is alwaies acquired by the same kind -of wits, and dispositions. Which Art wee after this kind of clear -manifestation of it, lay up into the bosome of God the most high -Creator, and our Lord, and commend our selvs together with all honest -hearted Readers to his grace, and infinite mercy. To whom be praise, -and glory, for ever, and ever. - - -FINIS. - - - - -[Illustration: *decorative divider*] - - OF THE - NATVRE - Of Things. - - - - -_THE FIRST BOOKE._ - -_Of the generations of Naturall things._ - - -[Sidenote: The generation of naturall things is twofold.] - -[Sidenote: All things proceed from putrefaction.] - -[Sidenote: The cause of putrefaction is a moist heat.] - -[Sidenote: The power and nature of putrefaction.] - -[Sidenote: What putrefaction is.] - -The generation of all natural things is twofold: Naturall, and without -Art; and Artificiall, _viz._ by Alchymie. Although in generall it may -bee said that all things are naturally generated of the Earth by means -of putrefaction. For Putrefaction is the chiefe degree, and first step -to Generation. Now Putrefaction is occasioned by a moist heat. For a -continuall moist heat causeth putrefaction, and changeth all naturall -things from their first form, and essence, as also their vertues, -and efficacy, into another thing. For as putrefaction in the stomach -changeth, and reduceth all meats into dung; so also putrefaction out -of the stomach in a glasse, changeth all things from one form into -another, from one essence into another, from one colour into another, -from one smell into another, from one vertue into another, from one -power into another, from one property into another, and generally -from one quality into another. For it is evident, and proved by daily -experience, that many good things, which are wholsome, and medicinable, -become after putrefaction naught, unwholsome, and meer poison. So on -the contrary, there are many bad, unwholsome, poisonous, and hurtfull -things, which after their putrefaction become good, lose all their -unwholsomnesse, and become wonderfull medicinable: because putrefaction -produceth great matters, as of this wee have a most famous example in -the holy Gospel, where Christ saith: Unlesse a grain of Wheat bee cast -into the Earth, and be putrefied, it cannot bring forth fruit in a -hundred fold. Hence also we must know, that many things are multiplyed -in putrefaction so as to bring forth excellent fruit. For putrefaction -is the change, and death of all things, and destruction of the first -essence of all Naturall things; whence there ariseth a regeneration, -and new generation a thousand times better, &c. - -[Sidenote: Putrefaction is the first degree to generation.] - -[Sidenote: Putrefaction is manifold.] - -Seeing therefore putrefaction is the first degree, and step to -generation; it is very necessary that wee know putrefaction well. Now -there are many kinds of putrefactions, and one produceth its generation -in another manner, then doth another. One also sooner then another. -Wee said also that moisture, and heat were the first degree, and step -to putrefaction, which produceth all things, as a Hen doth her egs. -Wherefore through, and in putrefaction, all mucilaginous flegme, and -matter is made living, whatsoever it prove to be at last. - -[Sidenote: An artificiall hatching of Chickens.] - -An example of this you have in egs, in which there is a mucilaginous -humour, which by any kind of moderate continuall heat is putrefied, and -turned into a living Chicke, not only by the heat of the Hen, but any -such kind of heat. For in such a degree of Fire egs may be brought to -maturity in a glasse, and ashes, and become living birds: yea any man -may ripen an egge in his arm-hole, and hatch a Chicke, as well as the -Hen. - -[Sidenote: The raising of a dead bird to life.] - -And here wee must take notice of something that is greater, and more -then this: _viz._ if that living Chicke be in a vessell of glasse -like a gourd, and sealed up, burnt to powder, or ashes in the third -degree of Fire, and afterward so closed in, be putrefied with the -exactest putrefaction of Horse-dung, into a mucilaginous flegm, then -that flegm may be brought to maturity, and become a renewed, and new -made Chicke: to wit, if that flegm bee againe inclosed in its former -shell, or receptacle. This is to revive the dead by regeneration, and -clarification, which indeed is a great, and profound miracle of Nature. -According to this processe may all Birds bee killed, and made alive -againe, and made new: and this is the highest, and greatest miracle, -and mystery of God, which hee ever discovered to mortall man. - -[Sidenote: The Artificiall generation of Man.] - -Wee must also know that after this manner men may bee generated without -naturall Father, or Mother, _i.e._ not of a Woman in a naturall way: -but by the Art, and industry of a skilfull Alchymist may a Man bee -borne, and grow, as afterwards shall bee shewed. - -[Sidenote: The generation of men by brutes.] - -[Sidenote: As the seed is, so is the fruit.] - -It is possible also that men may be born of beasts, according to -naturall causes, but yet this cannot bee done without much impiety, and -heresie; to wit, if a man should couple with a beast, and that beast -should, as a woman doth, receive the Sperm of the man, with desire and -lust into her matrix, and conceive: then the sperm doth of necessity -putrefie, and by the continual heat of the body, a man, and not a beast -is thence produced. For alwaies as the seed is that is sown, so also -is the fruit that is brought forth; and unlesse it should be so, it -would be contrary to the light of Nature, and to Philosophy. Wherefore -as is the seed, such is the hearb that springs from thence. So of the -Seed of an Onyon is brought forth an Onyon, not a Rose, nor a Nut, not -a Lettuce. So of Corne, Corn is brought forth, of Barley, Barley; of -Oats, Oats: and so it is with all other fruits, which have seed, and -are sown, &c. - -[Sidenote: The force of womens imagination.] - -In like manner also it is possible, and not contrary to Nature, that -an irrationall bruit should bee produced by a woman, and a man. -Neither are wee to judge of, or censure the woman, as the man, (as -in the former case) shee therefore is not to bee accounted impious, -or hereticall, as if shee acted contrary to Nature, but it is to be -imputed to her imagination. For her imagination is alwaies the cause of -it. And the imagination of a breeding woman is so powerful, that in -conceiving the seed into her body, shee may change her infant divers -wayes: because her inward starres are so strongly bent upon the infant, -that they beget an impression, and influence upon it. Wherefore the -infant in the Mothers wombe in its forming is put into the hand, and -will of its Mother, as clay in the hand of the Potter, who thence -frames, and makes what his will, and pleasure is: so the Woman that is -breeding, forms the fruit in her body, according to her imagination, -and her starres. Therefore it often falls out, that of the seed of a -man, Cattle, and other horrid Monsters are begot, according as the -imagination of the Mother is strongly directed upon the Embryo, &c. - -Now as you have heard, that by putrefaction many, and various things -are generated, and made alive, so also you must know, that of many -hearbs, by putrefaction divers living creatures are bred, which they -that are skilled in these things know. - -[Sidenote: All animals that are bred meerly of putrefaction are -poisonous.] - -Here also wee must know, that all such Animalls, which are bred, and -made of putrefaction, containe some poison, and are poisonous, yet -one far more strong then another, and one after another manner then -another: as you see in Serpents, Vipers, Toads, Frogs, Scorpions, -Basiliskes, Spiders, Wood-bees, Pismires, and many sorts of Wormes, -as Cankers, Maggots, Locusts, &c. All which are bred in, and through -putrefaction. Also amongst Animalls there are bred divers Monsters; -And there are Monsters also which are not bred of putrefaction of -themselves, but are made by Art in a glasse, as hath been said; because -they oftentimes appear in a very wonderfull shape, and form, fearful -to behold, as oftentimes with many feet, many tailes, many colours, -oftentimes many heads, worms with the tailes of Fishes, or feathers, -and other unusuall forms, that the like have not been seen. - -[Sidenote: What Monsters are.] - -Wherefore not only all Animalls, which have not proper Parents, and are -not borne of things like to themselves are Monsters, but also those -which are bred of other things. - -[Sidenote: The secret poison of the Basilisk.] - -So you see it is concerning a Basiliske, which also is a Monster, and -indeed a Monster above all Monsters, and then which none is to bee -more dreaded, because hee can kill any man with his meer looks, and -sight: and because his poison is above all poisons, to which nothing in -the world is to bee compared. Hee carries his poison in a most secret -manner in his eyes, and it is a conceived poison, not much unlike a -menstruous woman, who also carrieth a secret poison in her eyes, so -that only by her looks a Looking-glasse is fouled, and tainted. So -also if shee looke upon a wound, or an ulcer, shee infects that in the -like manner, and hinders the cure thereof: so also with her breath, -as well as sight, shee infects divers things, corrupts, and weakens -them; and so also with her touch. For you see if shee medle with wine -in time of her menstrues, that it is suddainly changed and made thick; -The Vineger also that she medles withall, becomes dead, and uselesse: -so also Hot-waters lose their strength: In like manner Civet, Amber -Gryse, Musk, and such like perfumes, lose their odour by such a womans -carrying, or handling of them. So also Gold, and Coralls lose their -colour, also many Gemmes, and Looking-glasses are soiled therewith, -&c. But to return to what I proposed concerning the Basiliske, by what -reason, and in what manner hee carries poison in his looks, and eyes; -you must know that hee hath that property, and poison from menstruous -women, as is aforesaid. For the Basiliske is bred of, and proceeds from -the greatest impurity of a Woman, _viz._ her Menstrues, and from the -blood of the Sperm, if it bee put into a gourd glasse, and putrefied in -Horse-dung, in which putrefaction a Basiliske is brought forth. But who -is so couragious, and bold to make, take him out, and kill him again, -unlesse hee cover, and fortifie himselfe well first with glasses: I -should perswade none to doe it, nay, I would advise them to take heed -of it. - -[Sidenote: Monsters doe not live long.] - -[Sidenote: Monsters come from the Devill.] - -But that I may proceed in treating of Monsters, Know that Monsters -amongst brutes, which are brought forth of other things, and not of -their like, seldome live long, especially if they shall live neer, -or amongst other brutes, because of an imbred disposition, and Gods -disposing, all Monsters are odious unto brutes that are genuinely -brought forth, and so also Monsters of men, which are generated by man, -seldome live long. And by how much the more wonderfull, and remarkable -they are, so much the sooner they dye, so that none exceed the third -day amongst men, unlesse they bee presently carryed into some secret -place, and kept apart from all men. Moreover you must know that God -abhors these kind of Monsters, and that they are displeasing to him, -and that none of them can be saved, seeing they bear not the image -of God: whence wee can conjecture nothing else, but that they are so -formed by the Devil, and are made for the Devills service, rather then -Gods, because no good work was ever done by any Monster, but rather -all manner of evill, wickednesse, and devillish deceits. For as an -Executioner marketh his sons in cutting off their ears, putting out -their eyes, burning their cheeks, fingers, hands, and cutting off their -heads: so doth the Devil mark his sons through the imagination of their -Mothers, which in their conceiving they drew from evill desires, lusts, -and cogitations. - -[Sidenote: Monsters are to be shunned.] - -Also all men are to be shunned, which abound with, or want any member, -or have a double member. For that is a presage of the Devills, and -a most certaine signe of some occult wickednesse, and deceit, which -follows upon it. Wherefore they seldome dye without the Executioner, or -at least from some marke made by him. - -[Sidenote: The artificiall generation of Men.] - -But wee must by no means forget the generation of Artificiall men. For -there is some truth in this thing, although it hath been a long time -concealed, and there have been no small Doubts, and Questions, raised -by some of the ancient Philosophers, Whether it were possible for -Nature, or Art to beget a Man out of the body of a Woman, and naturall -matrix? To this I answer, that it is no way repugnant to the Art of -Alchymie, and Nature; yea it is very possible: But to effect it, we -must proceed thus. - -Let the Sperm of a man by it selfe be putrefied in a gourd glasse, -sealed up, with the highest degree of putrefaction in Horse dung, for -the space of forty days, or so long untill it begin to bee alive, -move, and stir, which may easily be seen. After this time it will bee -something like a Man, yet transparent, and without a body. Now after -this, if it bee every day warily, and prudently nourished and fed with -the _Arcanum_ of Mans blood, and bee for the space of forty weeks kept -in a constant, equall heat of Horse-dung, it will become a true, and -living infant, having all the members of an infant, which is born of -a woman, but it will bee far lesse. This wee call _Homunculus_, or -Artificiall. And this is afterwards to be brought up with as great -care, and diligence as any other infant, untill it come to riper years -of understanding. Now this is one of the greatest secrets, that God -ever made known to mortall, sinfull man. For this is a miracle, and -one of the great wonders of God, and secret above all secrets, and -deservedly it ought to bee kept amongst the secrets until the last -times, when nothing shall be hid, but all things be made manifest. - -[Sidenote: Fairies, Nymphs, Gyants, &c. are made of artificiall men.] - -And although hitherto it hath not been known to men, yet it hath been -known to Fairies of the Woods, Nymphs, and Gyants many ages since, -because they come from them. For of such Artificiall men, when they -come to Mans age, are made Pygmies, Gyants, and other great and -monstrous men, who are instruments of great matters, who obtaine great -victories against their Enemies, and know all secrets, and mysteries: -because by Art they receive their lives, by Art they receive their -bodies, flesh, bones, and blood: by Art they are borne; wherefore Art -is now incorporated with, and imbred in them, and they need not learn -of any, but others are constrained to learn of them, for by Art they -have their originall and present existency, as a rose, or flower in -a garden, and they are called the children of Fairies, and Nymphs, -by reason that in power, and vertue they are like not to Men, but -Spirits, &c. - -[Sidenote: Of 3 principles Mercury the Spirit, sulphur is the soul, -Salt the body.] - -Here it is necessary that wee speak something of the generation of -Metalls; but because we have wrote sufficiently of that in our book of -the generation of Metals, wee shall very briefly treat of it here, only -briefly adding what was omitted in that book. Know that all the seven -Metalls are brought forth after this manner, out of a threefold matter, -_viz._ Mercury, Sulphur, & Salt, yet in distinct, and peculiar colours. -For this reason _Hermes_ did not speak amisse, when he said, that of -three substances are all the seven Metalls produced, and compounded, as -also the Tinctures, and Philosophers Stone. Those 3 substances he calls -the Spirit, Soul, and Body: but hee did not shew how this is to bee -understood, or what hee did mean by this, although haply hee might know -the three Principles, but did not make mention of them. Wherefore we do -not say, that he was here in an error, but only was silent now, that -those 3 distinct substances may be rightly understood, _viz._ Spirit, -Soul, and Body, we must know, that they signifie nothing else but the -three Principles, _i.e._ Mercury, Sulphur, Salt, of which all the seven -Metalls are generated. For Mercury is the Spirit, Sulphur the Soule, -and Salt the Body, but a Metall is the Soul betwixt the Spirit, and -the Body (as _Hermes_ saith) which Soule indeed is Sulphur; and unites -these two contraries, the Body, and Spirit, and changeth them into one -essence, &c. - -[Sidenote: Whether metalls can be made artificially by fire.] - -Now this is not to bee understood so as that of every Mercury, every -Sulphur, or of every Salt, the seven Metalls may be generated, or -the Tincture, or the Philosophers Stone by the Art of Alchymie, or -industry, with the help of Fire; but all the seven Metalls must be -generated in the mountains by the Archeius of the Earth. For the -Alchymist shall sooner transmute Metalls, then generate, or make them. - -[Sidenote: Living ☿ is the mother of metalls.] - -Yet neverthelesse living Mercury is the Mother of all the seven -Metalls, and deservedly it may be called the Mother of the Metalls. -For it is an open Metall, and as it contains all colours, which it -manifests in the Fire, so also occultly it contains all Metalls in it -selfe, but without Fire it cannot shew them, &c. - -[Sidenote: The regeneration of metalls into tinctures.] - -But generation, and renovation of Metalls is made thus: As a man may -return into the womb of his Mother, _i.e._ into the Earth, out of which -hee was first made a man, and shall again bee raised at the last day: -so also all Metalls may returne into living ☿ againe, and become ☿, and -by Fire bee regenerated, and purified, if for the space of forty weeks, -they bee kept in a continuall heat, as an infant is in his Mothers -wombe. So that now there are brought forth not common Metalls, but -Tinging Metalls. For if Silver bee regenerated (after the manner as wee -have spoken) it will afterward tinge all other Metalls into Silver, so -will Gold into Gold, and the like is to bee understood of all the other -Metalls. - -[Sidenote: The Soul is that medium wherewith the soule is united to the -body.] - -Now forasmuch as _Hermes_ said, that the soule alone is that medium -which joines the spirit to the body, it was not without cause hee -said so. For seeing Sulphur is that soule, and doth like Fire ripen, -and digest all things; it can also bind the soule with the body, -incorporating, and uniting them together, so that from thence may bee -produced a most excellent body. Now the common combustible Sulphur is -not to bee taken for the soule of metalls, for the soule is another -manner of thing then a combustible, and corruptible body. - -[Sidenote: What the soule of metalls is.] - -Wherefore it can bee destroyed by no Fire, seeing indeed it is all -Fire it selfe: and indeed it is nothing else but the quintessence of -Sulphur, which is extracted out of reverberated Sulphur by the spirit -of wine, being of a red colour, and as transparent as a Rubie: and -which indeed is a great, and excellent _Arcanum_, for the transmuting -of white metalls, and to coagulate living ☿ into fixt, and true -Gold. Esteeme this as an enriching treasure, and thou maist bee well -contented with this, onely secret in the Transmutation of Metalls. - -[Sidenote: Where is the generation of metalls and mineralls.] - -Concerning the generation of mineralls, and halfe metalls nothing else -need bee known then what was at first said concerning metalls, _viz._ -that they are in like manner produced of the three Principles, _viz._ -Mercury, Sulphur, and Salt, although not as metalls of perfect, but of -the more imperfect, and baser Mercury, Sulphur, and Salt, and yet with -their distinct colours. - -[Sidenote: Whence the generation of Gemmes.] - -The generation of Gemmes is from the subtilty of the Earth, of -transparent and crystalline Mercury, Sulphur, and Salt, even according -to their distinct colours. - -[Sidenote: Also of Common Stones.] - -But the generation of common Stones is of the subtilty of Water, of -mucilaginous Mercury, Sulphur, and Salt. For of the mucilaginousnesse -of Water are produced all stones, as also sand, and gravell are thence -coagulated into Stones, as wee often see. - -[Sidenote: An artificiall generation of Stones.] - -For any stone put in the Water, doth suddenly contract a -mucilaginousnesse to itself. Now if that mucilaginous matter bee taken -from this Stone, and coagulated in a glasse, it becomes such a Stone, -as was in that Water, but it would require a long time before it would -be coagulated of it selfe. - - - - -[Illustration: *decorative divider*] - - OF THE - NATVRE - Of Things. - - - - -_THE SECOND BOOK._ - -_Of the growth, and increase of Naturall things._ - - -[Sidenote: Heat and Moisture the cause of the growth of things.] - -It is sufficiently manifest, and knowne to every one, that all -naturall things grow, and are ripened through heat, and moisture, which -is sufficiently demonstrated by rain, and the heat of the sun. For no -man can deny that rain doth make the Earth fruitfull, and it is granted -by all, that all fruits are ripened by the sun. - -[Sidenote: An artificiall ripening of things.] - -[Sidenote: God hath subjected all things to man.] - -[Sidenote: The artificiall generation of fruit.] - -Seeing therefore this is by divine ordination naturally possible, who -can gain-say, or not beleeve that a man is able, through the wise, and -skilfull Art of Alchymie, to make that which is barren, fruitfull, -and that which is crude, to ripen, and all things to grow, and to be -increased. For the Scripture saith, that God subjected all creatures to -man, and put them into his hands as being his own, that hee might use -them for his necessity, and rule over the fish of the sea, fowles of -the aire, and all things upon the Earth, nothing excepted. Wherefore -man might well rejoice that God should so endow him with the excellency -of Nature, that all the creatures of God should be forced to obey, and -be subject to him, especially the whole Earth, and all things which -are bred, live, and move in, and upon it. Since therefore wee see with -our eyes, and are taught by daily experience, that by how much the -oftner, & more abundantly the rain doth moisten the earth, and the sun -doth again with its heat and warmth dry it, so much the sooner doe -the fruits of the Earth come forth and are ripened, yea all fruits -doe cleerly grow, and increase, what time of the yeer soever it be; -Let no man henceforth wonder, that the Alchymist also by a manifold -imbibition, and distillation should not doe the same. For what else -is rain but the imbibition of the Earth? and the heat of the Sun, but -the distillation of the Sun, which drawes up those humidities again? -Wherefore I say it is possible by such a kind of Art, even in the midle -of Winter to bring forth green Herbs, Flowers, and other fruit, through -Earth, and Water, out of the seed, and root: If then this can bee done -in all Herbs, and flowers, it may also bee done in many other like -things, as in all mineralls, whose imperfect metalls by vertue of a -minerall water may bee brought to maturity through the industry, and -Art of a skilfull Alchymist. - -[Sidenote: The ripening of mineralls.] - -In like manner may all _Marcasites_, _Granati_, _Zineta_, _Arsenica_, -_Talka_, _Cachymie_, _Bisemuta_, _Antimonies_, &c. (all which carry -with them crude Gold, and Silver,) bee so ripened, that they may bee -equalized to the most rich veins of Gold, and Silver, only by this Art. -So also the Elixir, and tinctures of metals are brought to maturity, -and perfected. - -[Sidenote: What the growing of the beard of a dead man signifies.] - -Seeing therefore, as it hath been said, moisture, and heat doe ripen -all things, and make them grow, Let none wonder, that the beard, haire, -or nailes of a malefactor hanging on a Gibbet, or Wheel do for a long -time grow, neither let it be accounted for a sign of his innocency, -as the ignorant beleeve, for this is naturall, and from naturall -causes. For whilest that any moisture remains in him, his beard, haire, -and nailes grow, even till the second year, or till hee bee wholly -putrefied, &c. - -[Sidenote: The augmentation of ☉.] - -Wee must also know, that there are many things that grow for ever, -and are increased in bignesse, weight, and vertue, in the Water, and -Earth, in which they continue good, and efficacious, as are Metalls, -Marcasites, Cachymie, Talka, Granuty, Antimony, Bisemuta, Gemmes, -Pearles, Corals, all Stones, and Clay. So also it may be ordered, that -Gold may grow, and bee increased in weight, and body, if only it bee -buryed in the Earth looking towards the _East_, and bee alwaies soiled -with the fresh urine of a man, and pigeons dung. - -[Sidenote: How Gold may be generated in a glasse.] - -It is possible also that Gold, through industry, and skill of an expert -Alchymist may bee so far exalted, that it may grow in a glasse like a -tree, with many wonderfull boughs, and leaves, which indeed is pleasant -to behold, and most wonderful. - -[Sidenote: How the Philosophicall Tree is made.] - -The processe is this. Let Gold bee calcined with _Aqua Regis_, till -it becomes a kind of chalke, which put into a gourd glasse, and poure -upon it good new _Aqua Regis_, so that it may cover it foure fingers -breadth, then again draw it off, with the third degree of fire, untill -no more ascend. The water that is distilled off, poure on againe, then -distill it off againe. This doe so long untill thou seest the Gold to -rise in the glasse, and grow after the manner of a tree, having many -boughes, and leaves: and so there is made of Gold a wonderful, and -pleasant shrub, which the Alchymists call their Golden hearb, and the -Philosophers Tree. In like manner you may proceed with Silver, and -other Metalls, yet so that their calcination bee made after another -manner, by another _Aqua fortis_, which I leave to thine experience. If -thou art skilled in Alchymie, thou shalt not erre in these things. - -[Sidenote: To make an artificiall stone of any forme.] - -Know also that any flint taken out of River water, (and put into a -gourd glasse, having River water poured upon it, that the glasse may -bee filled, which Water is againe to bee distilled off as long as a -drop will arise, and the Stone dryed, and the Glasse againe filled with -this Water, and againe distilled off, and this done so long till the -Glasse bee filled with this Stone) may in a few dayes by the Art of -Alchymie bee made very great, which the Archeius of the Waters could -scarce doe in many yeers. - -If then thou breake the Glasse, thou shalt have a Flint in the forme of -the Glasse, as if it had been put into the Glasse, and although this -bee not for profit, yet it is a thing that is strange, and wonderfull. - - - - -[Illustration: *decorative divider*] - - OF THE - NATVRE - Of Things. - - - - -_THE THIRD BOOK._ - -_Of the preservations of Naturall things._ - - -[Sidenote: The enemies of things are to be knowne.] - -[Sidenote: Death is the enemie of things.] - -[Sidenote: There is a Contrariety found in all things.] - -That things may bee preserved, and kept from harm, it is necessary in -the first place to know what is an enemie to them, that so they may -be preserved from that, & not be hurt, or corrupted by it either in -substance, vertue, power, or any way whatsoever. Much therefore in this -case depends upon the knowing of the Enemie of all Naturall things. -For who can take heed of danger when hee doth not know what can hurt -him? Truly no body; Wherefore it is necessary to know ones Enemie, For -there are many sorts of Enemies. Wherefore it is as necessary to know -evill things, as good things: for who can know what is good, without -the knowing of what is evill? Truly no body. So no man can know what a -blessing health is, that was never sick. Who knows what joy is, that -was never heavy, or sad? And who can rightly understand what God is, -who knew nothing of the Devil? Wherefore when God made known to us the -Enemie of our Soul, _viz._ the Devill, he also signified to us the -Enemie of our life, _viz._ Death, which is the Enemie of our body, of -our health, and the Enemie of Medicinall, and all naturall things: also -he made known to us how, and by which means it may be shunned. For as -there is no disease against which there is not created, and found some -remedy, which should cure, and expell it: so also there is alwaies one -thing ordained against another, one Water against another, one Stone -against another, one Minerall against another, one Poison against -another, one Metall against another: and so in many more things, all -which it is not requisite here to recite. - -Now how, and by what means every thing is to bee preserved, and kept -from hurt, wee must know, that many things are to bee preserved in the -Earth, and especially all rootes doe for a long time remaine in the -Earth without losing their vertue, or being corrupted: in like manner -herbs, flowers, and all fruites continue in the water incorrupted, and -green: there are also many fruits, and apples that may be preserved in -water from all manner of putrefaction, untill new fruit come againe. - -[Sidenote: How to preserve flesh and blood.] - -So also flesh, and blood, which indeed are putrefied, and grow -unsavoury quickly, are preserved in cold fountain-water, and not only -so, but by the addition of new and fresh fountaine-water, may be turned -into a quintessence, and bee forever preserved from putrefaction, and -an ill savour, without any balsome. And this doth not only preserve -the flesh, and blood of dead things, but also of the living, wherefore -Mans body may bee preserved from all manner of putrefaction, and divers -diseases that proceed from putrefaction, better then common Mummie. Now -that blood may be preserved of it self from putrefaction, and stinking, -and not as a quintessence, & so as it may preserve the blood of the -living (as we now said) thou must follow this processe. - -[Sidenote: How the Arcanum of mans blood is to be prepared.] - -Let the blood bee separated from its flegm, which is separated of its -selfe, and is driven to the upper part. This water poure gently out -of the vessell, and in stead of it put as much of the water of the -salt of blood, which water wee teach to make in our Chirurgerie: That -water doth presently mixe with the blood, and preserves it so, that it -will never bee putrefied, or grow unsavory, but continue many years -as fresh, and very red as it was the first day: and this indeed is a -great wonder. But if thou dost not know how to make this water, or hast -it not in readiness, then poure upon it so much of the best, and most -excellent balsome, and this will doe the same. Now, this blood is the -balsome of balsomes, and is called the _Arcanum_ of blood, and it is -so wonderful, and of such great vertue, that it is incredible to be -spoken; wherefore thou shalt conceale it as a great secret in Physick. - -[Sidenote: How metalls may be preserved.] - -[Sidenote: What are the enemies of metalls.] - -In preserving of Metalls, their Enemies are first to bee known, that so -much the better they may bee preserved from harme. The chiefest Enemies -of Metalls are all sharp corroding Waters, all Corrosive things, all -Salts, crude Sulphur, Antimony, and Mercury. But that you may know -particularly how they show their enmity, it is thus. Sharp Waters, and -such things as are Corrosive, and Salts shew their enmity, in that -they mortifie, dissolve, calcine, corrupt Metalls, and reduce them to -nothing. - -[Sidenote: How the fume of Sulphur doth discolour metalls.] - -Crude Sulphur shews its enmity in the fume thereof: for by its fume it -takes away from Copper its colour, and rednesse, and makes it white. -From white Metalls, as Silver, Tinne, Lead, and Iron it takes away the -whitenesse, and makes them red, and yellowish. From Gold it takes away -that faire amiable yellownesse, and golden colour, and makes it black, -and so foule, that nothing can bee more foule. - -[Sidenote: How Antimony spoiles and discolours metalls.] - -Antimony shews its enmity in this, in that all Metalls with which it is -melted, or mixed, it spoiles, carryeth away, and preys upon, and also -not unlike to Sulphur, by its fume it takes away from Metalls their -true, and naturall colour, and brings in another. - -[Sidenote: Quicksilver distroyes metalls, and how.] - -[Sidenote: How the loadstone may be spoyled.] - -Quicksilver doth destroy Metalls upon this accompt, in that it enters -into Metalls, with which it is joined, and dissolves them, so that -it makes an Amalgama of them: Wherefore the fume thereof, which wee -call common Mercury, makes all Metalls brittle, that they cannot bee -malleated, and calcines them, also it makes all red Metalls of a golden -colour, to bee white: but it is the greatest enemie of all to Iron, -and Steel; for if common Mercury doe but touch a barre of Iron, or -Steel, or that be but smeared over with Mercuriall oile, that bar will -afterward be broken like glasse, and be bowed; which indeed is a great -secret, and deserves to be kept exceeding close. In like manner must -the Loadstone be kept from Mercury, for the like enmity it shews to -that as to Iron. For any Loadstone that Mercury hath but touched, or -which hath been smeered with Mercuriall oyle, or only put into Mercury, -will never draw Iron more. Let no man wonder at this, for there is a -naturall cause for it, and it is this, _viz._ because Mercury extracts -the spirit of Iron, which was hid in the Loadstone, which spirit draws -the spirit of Iron to it: and this is not only in the Loadstone, but in -all naturall things else, so that alwaies a strange spirit in a body -which is not of the same Nature with it selfe, drawes to it self a body -which is of the same Nature: and this wee must know to bee so, not only -in the Loadstone, but also in all other naturall things, as Mineralls, -Stones, Hearbs, Roots, Men, and Brutes. - -[Sidenote: What antipathy there is betwixt metalls themselves.] - -That Metalls have an enmity, and hate one the other naturally, as you -see in Lead, which is naturally a very great enemy to Gold. For it -breaks asunder all parts of Gold, it makes it foule, weak, spoiles, and -destroyes it even to death, more then any other Metall. - -Tin also hates, and is an enemy to all Metalls: for it makes them base, -immalleable, hard, unprofitable, if it bee mixed with them in the fire, -or in melting. - -Since therefore you have now heard of the Enemies of Metalls, you must -next know their preservatives, which keep them from all manner of hurt, -or corruption, also strengthen them in their Nature, and vertue, and -exalt their colour. - -[Sidenote: Gold is preserved in boyes urine.] - -First therefore concerning Gold, you must know, that it cannot bee -preserved better, and fairer then in boyes urine, in which Salt -Armoniack is dissolved, or in water alone of Salt Armoniack. In them in -time the colour is so highly exalted that it can bee exalted no higher. - -[Sidenote: How silver is preserved.] - -[Sidenote: How Iron and Steel may be preserved.] - -[Sidenote: How Copper is preserved.] - -Silver cannot be better preserved then if it be boiled in common Water, -or Vineger, in which Tartar or Salt have been dissolved. So any old -Silver, that is made black, and fouled, is renewed by being boiled in -these waters. The best preservative for Iron and Steel is the lard of -a Barrow-hog not salted, which indeed preserves Iron, and Steel from -rust, if once every moneth they be smeered over with it. Also if Iron -bee melted with fixt Arsenicke, it will be so renewed and fixt, that it -will like Silver never contract rust. Copper may be preserved, if it -bee only mixed with sublimed Mercury, or bee smeered over with the oyle -of Salt; and so it will never any more be grown over with verdegrease. - -[Sidenote: How Lead is preserved.] - -[Sidenote: How the Loadstone is preserved.] - -Lead can no wayes bee better preserved then in cold Earth, and in -a moist place, according to the Nature thereof. The Loadstone is -preserved best of all with the filings of Iron, and Steel, for by this -meanes it is never weakened, but daily strengthened. - -[Sidenote: The preservation of Salts.] - -Now concerning the preservation of Salts, and all things, that are of -a saltish Nature, and may be comprehended under the name of Salt (of -which there are more then an hundred sorts) you must know that they -are to bee preserved in a hot dry place, and in woodden vessells, not -in Glasse, Stone, or Metalls: for in those they are dissolved and -become a Water, and an Amalgama which cannot be in Wood. - -[Sidenote: The preservation of liquors with oils.] - -Moreover you must know how some kind of Waters, and Liquors pressed -out of hearbs, roots, and all other fruits, and Vegetables, which doe -easily contract filth, and slime as if a skin were spread over them, -may be preserved. These Waters therefore, and Liquors must bee put up -into glasses that are narrow towards the top, and wide below, and the -glasses be filled to the top, then adde a few drops of oyl Olive, that -all the Water, or Liquor may bee covered: so the Oyl will swim on the -top, and preserve the Liquor, or Water a long time from filth or slime. -For there is no Water, or liquor if it bee covered with oyl, that will -bee musty, or of an ill savour. - -By this means also may two sorts of Water, of Liquors of Wine bee -kept apart in one vessell, that they may not bee mixed: and not only -two sorts, but three, four, five, and more, if only the oyle bee put -betwixt: For they are severed by the Oyle, as by a wall, which wil not -suffer them to be joined together, and united, for oyle and water are -two contraries, and neither can be mixed with the other: For as the -Oyle will not suffer the Waters to be united, so on the contrary, the -Water will not suffer the Oyls to be mixed. - -[Sidenote: How clothes are preserved.] - -Now to preserve Cloath, and Garments from moths, there is no better -way then with Mastick, Camphire, Amber Gryse, and Muske, and Civet, -which indeed is the best of all, which doth not only preserve them from -moths, but also, drives away moths, and all other vermine, as Fleas, -Lice, &c. - -[Sidenote: How all sorts of Wood may be preserved.] - -[Sidenote: Fixed oyle of sulphur.] - -Also all manner of Woods, as in Houses, Bridges, Ships, or wheresoever -they be, may bee preserved so that they will never bee putrefied, -either in waters, or under waters, or out of water in the earth, under -the earth or above the earth, whether they be set in the rain, or -wind, aire, snow, or ice, in winter, or summer; also that they be not -worm-eaten, nor that any worms may breed in them whensoever they bee -cut. Now this preservative is a great _Arcanum_ against all kinds of -putrefactions, yea so excellent a secret that none may bee compared to -it. And it is nothing else but Oyle of Sulphur, the processe whereof -is this. Let common yellow Sulphur bee powdered, and put into a Gourd -glasse, upon which let there be poured so much of the strongest _Aqua -fortis_, that may cover it three fingers breadth: then draw it oft by -distillation, three, or four times; and last of all, till it be dry. -Let the Sulphur that remaines in the bottome being of a black, sad red -colour, be put upon marble, or in a glasse, and it will easily bee -dissolved into Oyle, which is a great secret in preserving of Wood from -putrefaction, and wormes. For this Oyle doth so tinge the wood that -is nointed with it, that it can never bee washed out of it againe. -Many more things may bee preserved with this Oil of Sulphur; from -putrefaction, as ropes, cords in ships, and masts of ships, in carts, -fishing-nets, and gins which Fowlers, and Hunters use, and such like, -which are oftentimes used in waters, or raine, and are otherwise easily -rotted, and broken, so also linnen clothes, and many other such like -things. - -[Sidenote: Which are potable things, and how they are preserved.] - -[Sidenote: Which is an enemie to them.] - -Also you must know how potable things are to be preserved, by which -wee understand Wine, Beer, Meade, Vineger, and Milke. Now if we -would preserve these from harm, and in their full vertue, it is very -necessary that you know well what is an Enemie to them, and that is -menstruous women: for if they doe handle the foresaid things, or have -any thing to doe about them, or looke, or breath upon them, they -corrupt them. For Wine is thereby changed, and become thick, Beer, and -Mead grow sowre, Vineger grows dead, and loseth its sharpnesse; and -Milke grows sowre, and curded. - -This therefore you must well know, before you come to preserve each of -these in particular. - -[Sidenote: How Wine is preserved by Sulphur.] - -Wine is preserved chiefly by Sulphur, and the Oyle of Sulphur, by which -all Wine may bee preserved a long time, so that it be neither thick, -nor any other way changed. - -[Sidenote: Beere is preserved with oyle of Cloves.] - -Beere is preserved with Oyle of Cloves, if some drops thereof bee put -into it, to every Gallon two or three drops, or, which is better, with -the Oyl of the root of _Avens_, which doth preserve Beer from sowring. - -[Sidenote: Mead is preserved with oyle of Sugar.] - -Meade is preserved with Oyl of Sugar, which must bee used as the Oyle -of Cloves abovesaid. - -[Sidenote: How Vineger is preserved.] - -Vineger is preserved with Oyle of Ginger, which must be used as the -Oyle of Cloves abovesaid. - -[Sidenote: How Milke is preserved.] - -Milke is preserved with Oyle of Almonds made by expression, which must -bee used as the Oyle of Cloves abovesaid. - -[Sidenote: Cheese is preserved with St. Johns wort.] - -Cheese is preserved with St. _Iohns_ wort from worms, for if it doth -but touch it, no worme will breed in it: and if there bee any in -before, it will kill them, and make them fall out of the Cheese. - -[Sidenote: How Honey is to be preserved.] - -[Sidenote: What its chief enemie is.] - -Honey hath no peculiar preservative, onely that it may bee kept from -its Enemie. Now its chief Enemie is bread: for if a little bread made -of Corne bee but put, or faln into it, all the Honey is turned into -Emmots, and spoiled. - - - - -[Illustration: *decorative divider*] - - OF THE - NATVRE - Of Things. - - - - -_THE FOURTH BOOK._ - -_Of the life of Naturall things._ - - -[Sidenote: What use the Aire is for as to the life of things.] - -[Sidenote: What the life of things is.] - -[Sidenote: What things have life.] - -No man can deny that Aire gives life to all things, bodies, and -substances, that are produced, and generated of the Earth. Now you -must know what, and what manner of thing the life of every thing in -particular is; and it is nothing else then a spirituall essence, -a thing that is invisible, impalpable, a spirit, and spirituall. -Wherefore there is no corporeall thing, which hath not a spirit lying -hid in it, as also a life, which, as I said before, is nothing but a -spirituall thing. For not only that hath life which moves, and stirres, -as Men, Animalls, Vermine of the earth, Birds in the Aire, Fish in the -sea, but also all corporeall, and substantiall things. For here wee -must know that God in the beginning of the Creation of all things, -created no body at all without its spirit, which it secretly contains -in it. - -[Sidenote: What is the difference betwixt the Spirit and the Body.] - -For what is the body without a spirit? Nothing at all. Wherefore the -spirit contains in it secretly the vertue, and power of the thing, -and not the body. For in the body there is death, and the body is the -subject of death, neither is any else to be sought for in the body, but -death. - -[Sidenote: The Spirit never dyes.] - -For that may severall wayes bee destroyed, and corrupted, but the -spirit cannot. For the living spirit remains for ever, and also is the -subject of life: and preserves the body alive; but in the ruine of the -body it is separated from it, and leaves behind it a dead body, and -returnes to its place, from whence it came, _viz._ into the Chaos, and -the Aire of the upper and lower Firmament. Hence it appears that there -are divers spirits, as well as divers bodies. - -[Sidenote: The division of the Spirit according to the variety of -bodies.] - -[Sidenote: The Spirit is the life of all Corporeall things.] - -For there are spirits Celestiall, Infernall, Humane, Metalline, -Minerall, of Salts, of Gemmes, of Marcasites, of Arsenicks, of Potable -things, of Rootes, of Juices, of Flesh, of Blood, of Bones, &c. -Wherefore also know that the spirit is most truly the life, and balsome -of all Corporeall things. But now wee will proceed to the species, and -briefly describe to you in this place the life of every naturall thing -in particular. - -[Sidenote: What the life of man is.] - -The life therefore of all men is nothing else but an Astrall balsome, -a Balsamick impression, and a celestiall invisible Fire, an included -Aire, and a tinging spirit of Salt. I cannot name it more plainly, -although it bee set out by many names. And seeing wee have declared -the best, and chiefest, wee shall bee silent in these which are lesse -materiall. - -[Sidenote: What the life of Metalls is.] - -The life of Metalls is a secret fatnesse, which they have received -from Sulphur, which is manifest by their flowing, for every thing that -flowes in the fire, flowes by reason of that secret fatnesse that is in -it: unlesse that were in it, no Metall could flow, as wee see in Iron, -and Steel, which have lesse Sulphur, and fatnesse then all the other -Metalls, wherefore they are of a dryer Nature then all the rest. - -[Sidenote: What the life of Mercury is. Mercury is like to a garment of -skins.] - -The life of Mercury is nothing else but the internall heat, and -externall coldnesse, _i.e._ it makes the internall part of its body -hot, and the outward part cold, and therefore might well bee compared -to a garment made of skins, which doth even as Mercury make hot, and -cold. For if a man wears such a garment it makes him warme, and keeps -him from the cold: but if the smooth part of those skins bee put upon -his naked body, it makes him cold, and is good against too much heat; -wherefore it was a custome in ancient time, and still is in some -places, to weare skins as well in Summer, as in Winter, as against -cold in the one, so against heat in the other: in Summer they turn the -smooth side inward, and the hairy side outward; and in Winter the hairy -side inward, and the smooth side outward. As therefore you have heard -of the garment of skins, so also it may bee said of Mercury. - -[Sidenote: What the life of Sulphur is.] - -The life of Sulphur is a combustible, stinking fatnesse, for whilst it -burns, and stinks, it may be said to be alive. - -[Sidenote: What the life of Salts is.] - -Now the life of all Salts is nothing else but the spirit of _Aquæ -fortis_: for that water being drawne from them, that which remains in -the bottome, is called Dead earth. - -[Sidenote: What the life of Gemmes and Coralls is.] - -The life of Gemmes, and Coralls is only their colour, which with spirit -of Wine may be taken from them. - -[Sidenote: What the life of Pearls is.] - -The life of Pearls is nothing else but their splendor, which they lose -in calcination. - -[Sidenote: What the life of the Loadstone is.] - -The life of the Loadstone is the spirit of Iron, which may bee -extracted, and taken away with spirit of Wine. - -[Sidenote: The life of Flints what.] - -The life of Flintes is a mucilaginous matter. - -[Sidenote: The life of Marcasites what.] - -The life of Marcasites, Cachymia, Talcum, Cobaltum, Zimri, Granata, -Wismat, and of Antimony is a tinging Metalline spirit. - -[Sidenote: The life of Arsenicks.] - -The life of Arsenickes, Auripigment, Operment, Realgar, and such like -matters, is a Minerall, and coagulated poison. - -[Sidenote: The life of Excrements] - -The life of Excrements, _i.e._ of mans dung, or beast dung is their -stinking smell, for this being lost they are dead. - -[Sidenote: The life of aromaticall things.] - -The life of Aromaticall things, _viz._ of Muske, Amber Gryse, Civet, -and whatsoever yeelds a strong, good, and sweet smell is nothing else -but that gratefull odour: for if they lose this they are dead and of no -use. - -[Sidenote: The life of sweet things.] - -The life of sweet things, as of Sugar, Honey, Manna, Cassia, and -such like is in their tinging, and subtile sweetnesse, for if that -sweetnesse bee taken from them by distilling, or subliming they are -dead, unprofitable, and nothing worth. - -[Sidenote: The life of Rozzens.] - -The life of all Rozzens, as Amber, Turpentine, Gumme, is the -muciliginous shining fatnesse, which gives that excellent vernish to -them all: for when they will yeeld no more vernish, and lose their -shining, they are dead. - -[Sidenote: The life of Plants.] - -The life of Hearbs, Roots, Apples, and other such like fruit, is -nothing else but the liquor of the Earth, which they lose of their own -accord, if they do but want water, and Earth. - -[Sidenote: The life of Wood.] - -The life of Wood is a certaine Rozzen, for any wood if it want Rozzen -can live no longer. - -[Sidenote: The life of Bones.] - -The life of Bones is the liquor of Mummie. - -[Sidenote: The life of flesh.] - -The life of flesh, and blood is nothing else but the spirit of Salt, -which preserves them from stinking, and putrefaction, and is of it -selfe as water separated from them. - -[Sidenote: The life of every Element.] - -Now concerning the life of Elements, you must know that the life of -Water is its running. For when by the coldnesse of the Firmament it is -congealed into ice, it is dead, and its mischievousnesse is taken from -it, that nobody can bee drowned in it. - -[Sidenote: What the life of Fire is.] - -The life of Fire is Aire, for Aire makes fire burne with greater -vehemency, and heate: Also there cometh forth from all Fire a kind of -Aire, which will blow out a candle, and drives up a feather, as you may -dayly see before your eyes. Wherefore the flame of Fire is choaked if -it bee so stopt up, that it can neither receive in Aire, and let out -its own Aire. - -[Sidenote: What the life of Aire is.] - -The Aire lives by, and of it selfe, and gives life to all other things. - -[Sidenote: What the life of Earth is.] - -The earth of it selfe is dead, but the Element of it is an invisible, -and secret life. - - - - -[Illustration: *decorative divider*] - - OF THE - NATVRE - Of Things. - - - - -_THE FIFTH BOOK._ - -_Of the Death, or ruine of all things._ - - -[Sidenote: What Death is.] - -[Sidenote: The preparation of Mercury Sulphur and Antimony.] - -The death of all naturall things is nothing else but an alteration -and destruction of their powers, and vertues, a predominancy of that -which is evill, and an overcoming of what is good, an abolishing of -the former nature, and generation of a new, and another nature. For -you must know that there are many things that, whilst they are alive, -have in them severall vertues, but when they are dead retaine little -or nothing of their vertue, but become unsavory, and unprofitable. -So on the contrary many things, whilest they live, are bad, but after -they are dead, and corrupted, manifest a manifold power, and vertue, -and are very usefull. Wee could bring many examples to confirme this, -but that doth not belong to our purpose. But that I may not seem to -write according to mine own opinion only, but out of my experience, -it will bee necessary that I produce one example, with which I shall -silence those Sophisters, who say, that wee can receive nothing from -dead things, neither must we seek, or expect to find any thing in them. -The reason is, because they do esteem nothing of the preparations of -Alchymists, by which many such like great secrets are found out. For -looke upon Mercury, crude Sulphur, and crude Antimony, as they are -taken out of their Mines, _i.e._ whilest they are living, and see -what little vertue there is in them, how slowly they put forth their -vertues, yea they do more hurt, then good, and are rather poison, then -a Medicine. But if through the industry of a skilfull Alchymist, they -bee corrupted in their first substance, and wisely prepared (_viz._ if -Mercury be coagulated, precipitated, sublimed, dissolved, and turned -into an oyle, if Sulphur bee sublimed, calcined, reverberated, and -turned into an oyle; also if Antimony bee sublimed, calcined, and -reverberated and turned into oyle) you shall see how usefull they are, -how much strength, and vertue they have, and how quickly they put -forth, and shew their efficacy, which no man is able to speak enough -in the commendation of, or to describe. For many are their vertues, -yea more then will ever bee found out by any man. Wherefore let every -faithfull Alchymist, and Physitian spend their whole lives in searching -into these three: For they will abundantly recompense him for all his -labour, study, and costs. - -[Sidenote: What the Death of man is.] - -But to come to particulars, and to write particularly of the death, -and destruction of every naturall thing, and what the death of every -thing is, and after what manner every thing is destroyed; you must -know therefore in the first place, that the death of man is without -doubt nothing else, but an end of his daily work, the taking away of -the Aire, the decaying of the Naturall balsome, the extinguishing of -the naturall light, and the great separation of the three substances, -_viz._ the body, soule, and spirit, and their return from whence they -came. For because a naturall man is of the earth, the Earth also -is his Mother, into which hee must return, and there must lose his -natural earthly flesh, and so be regenerated at the last day in a new -celestiall, and purified flesh, as Christ said to _Nicodemus_ when -hee came to him by night. For thus must these words bee understood of -regeneration. - -[Sidenote: What the destruction of Metalls is.] - -The death, and destruction of Metalls is the disjoining of their -bodies, and sulphureous fatnesse, which may bee done severall ways, -as by calcination, reverberation, dissolution, cementation, and -sublimation. - -[Sidenote: Calcination of Metalls is manifold.] - -But the calcination of Metalls is not of one sort: for one is made with -Salt, another with Sulphur, another with _Aqua fortis_, and another -with common Sublimate, and another with Quicksilver. - -[Sidenote: What Calcination with Salt is.] - -Calcination with Salt is that the Metall be made into very thin -plates, and strowed with Salt, and cemented. - -[Sidenote: Calcination with Sulphur.] - -Calcination with Sulphur is, that the Metall bee made into thin plates, -and strowed with Sulphur, and reverberated. - -[Sidenote: Calcination with Aqua fortis.] - -Calcination with _Aqua fortis_, is that the Metall bee made very small, -and dissolved in _Aqua fortis_, and precipitated in it. - -[Sidenote: Calcination with Sublimate.] - -Calcination with sublimed Mercury is this, that the Metall bee made -into thin plates, and that the Mercury bee put into an earthen vessell -narrow towards the top, and wide at the bottome; and then let it be set -into a gentle fire made with coales, which must bee blowed a little -untill the Mercury begin to fume, and a white cloud goe forth of the -mouth of the vessel, then let the Plate of the Metall bee put into -the top of the vessel, and so the sublimed Mercury wil penetrate the -Metall, and make it as brittle as a stone of coal. - -[Sidenote: Calcination with Quicksilver.] - -Calcination with Quicksilver, is that the Metall bee made very small, -and thin, and be amalgamated with Quicksilver, and afterward the -Quicksilver bee strained through Leather, and the Metall remain in the -Leather like chalke, or sand. - -[Sidenote: Divers other sorts of mortification of metalls.] - -Now besides these mortifications of Metalls, and destructions of their -lives, know also that there are yet more. For rust is the death of all -Iron, and Steel, and all vitriall, burnt brasse is mortified Copper: -all precipitated, sublimated, calcined Cinnabar is mortified Mercury, -all Ceruse, and Minium of Lead is mortified Lead; all Lazure is -mortified Silver: also all Gold from which its tincture, Quintessence, -Rozzen, Crocus, Vitriall, or Sulphur is extracted, is dead, because it -hath no more the form of Gold, but is a white Metall like fixed Silver. - -[Sidenote: A two fold preparation of Crocus Martis.] - -But let us proceed to shew how Metalls may bee yet further mortified. -First therefore of Iron, know that that is mortified, and reduced into -Crocus this way. Make Steel into very thin plates: Make these plates -red hot, and quench them in the best Wine-Vineger, doe this so often -til the Vineger hath contracted a considerable rednesse, then distil of -the Vineger, til there bee nothing but a dry powder remaining. This is -a most excellent Crocus Martis. - -There is also another way of making Crocus Martis, which doth partly -exceed the former, and is made with farre lesse costs, and pains, and -it is this. - -Strow upon the plates of Steel, Sulphur, and Tartar, being both in -a like quantity; then reverberate them, and this wil produce a most -excellent Crocus, which must bee taken off from the plates. - -Also you must know, that every plate of Iron, or Steel, if it bee -melted with _Aqua fortis_; will also make a very fair Crocus; so also -it is made with oyle of Vitriall, spirit of Salt, Allum water, the -water of Salt Armoniacke, and of Salt Nitre; as also with sublimated -Mercury, all which mortifie Iron, and bring it into a Crocus; but none -of these latter wayes is to bee compared to the two former, for they -are only used in Alchymie, and not at all in Physicke; wherefore in -this, use only the two former, and let alone the rest. - -[Sidenote: The mortification of Copper.] - -[Sidenote: The Vitriall of Copper is made two wayes.] - -The mortification of Copper, _viz._ that it may be reduced into -Vitriall, Verdegrease, may bee done many wayes, and there are more -processes in it, yet one far better then another, and one more -profitable then another. Wherefore it is most convenient here to set -down the best, and most profitable, and to bee silent in the rest. The -best therefore, the most easy, and exactest way of reducing Copper into -Vitriall is this. - -Let plates of Copper bee dipt in spirit of Salt, or Salt-Petre, and let -them bee hanged in the Aire until they begin to be green, which indeed -wil quickly be, wash off this greennesse with cleer fountaine-water, -dry the plates with some cloath, and wet them again with the spirit of -Salt, and Salt Nitre, and do again as before, so long until the water -bee apparently green, or much Vitriall swim on the top: then poure away -the water, or evaporate it, and thou hast a most excellent Vitriall for -medicine. In Alchymie there is not a fairer, more excellent, and better -Vitriall then what is made by _Aqua fortis_, or _Aqua regis_, or spirit -of Salt Armoniacke. And the processe is this. - -Let plates of Copper be melted with one of the aforesaid waters, & -as soon as the greeness is extracted, and the plates dryed, let the -greeness be taken off with the foot of a Hare, or some other way as you -please, as Ceruse is taken off from the plates of Lead: let them bee -again wetted as before, until the plates bee wholly consumed, thereby -is made a most glorious Vitriall, that thou canst not choose but wonder -at it. - -[Sidenote: How water of Salt-petre and Salt-armoniack is made.] - -The water of Salt Petre is made thus. Purifie, and powder it; -afterwards dissolve it of it selfe in a bladder, put in boyling water. -So thou shalt have the water of Salt Petre. - -The water of Salt Armoniacke is made thus: Calcine Salt Armoniack, -and dissolve it in a Cellar upon a Marble, and this is water of Salt -Armoniack. - -[Sidenote: Verdegrease may be made two wayes.] - -But to make Verdegrease out of Copper, there are divers wayes which -it is not needful here to recite. Wee shall describe only two, but -with a double preparation, _viz._ The one for Physicke, the other for -Alchymie. The processe therefore of Verdegrease to be used in Physick -is this. - -[Sidenote: How verdegrease to be used in physick is to be prepared.] - -[Sidenote: The Balsom of Copper.] - -Take plates of Copper, which wet over with the following matter. Take -Honey, and Vineger, of each a like quantity, of Salt as much as wil -serve to make them up into a thick past. Mixe them well together, then -put them into a reverberatory, or Potters furnace so long as the Potter -is burning his pots, and thou shalt see the matter that stickes to the -plates to bee very black, but let not that trouble thee. For if thou -settest those plates in the Aire, all the black matter wil in a few -days become green, and become a most excellent Verdegrease, which may -bee called the Balsome of Copper, and is commended by all Physitians. -But neverthelesse do not thou wonder that this Verdegrease becomes -green in the Aire, and that the Aire can change the black colour into -so fair a green. - -[Sidenote: Aire changeth the Colours of things burnt.] - -For here thou must know that daily experience in Alchymie doth shew, -that any dead earth, or _Caput Mortuum_, as soon as it comes out of -the Fire into the Aire, doth quickly get another colour, and leaves -its own colour which it got in the fire. For the changes of those -colours are various. For as the matter is, so are the colours that -are made, although for the most part they flow from the blacknesse -of the dead earth. For you that are skilful in Alchymie see that the -dead earth of _Aqua fortis_ comes black from the Fire, and by how many -more ingredients there bee in it, by so much the more variously doe -the colours shew themselves in the Aire: sometimes they seem red, as -Vitriall makes them: sometimes yellow, white, green, blew: sometimes -mixt, as in the Rainbow, or Peacocks taile. All those colours shew -themselves after the death, and by the death of the matter. For in the -death of all naturall things here are seen other colours, which are -changed from the first colour into other colours, every one according -to its nature, and property. - -[Sidenote: The preparation of Verdegrease to be used in Alchymie.] - -Now we wil speak of that Verdegrease which is to bee used in Alchymie. -The preparation, and processe of that is this. - -Make very thin plates of Copper, strow upon them Salt, Sulphur, and -Tartar ground, and mixed together, of each a like quantity in a great -calcining pot. Then reverberate them twenty foure houres with a strong -Fire, but so that the plates of Copper do not melt, then take them -out, and break the pot, and set the plates with the matter that sticks -to them into the Aire for a few dayes, and the matter upon the plates -wil bee turned into a faire Verdegrease, which in all sharp Corroding -waters, waters of Exaltation, and in Cements, and in colouring of Gold, -doth tinge Gold, and Silver with a most deep colour. - -[Sidenote: How Æs vstum, or Crocus of Copper is to be made.] - -Now to turne Copper into _Æs ustum_, which is called the _Crocus_ of -Copper, the processe is this: - -Let Copper be made into thin plates, and be smeered over with Salt -made into a past with the best Vineger, then let it be put into a -great Crucible, and set in a wind furnace, and be burnt in a strong -Fire for a quarter of an houre, but so that the plates melt not: let -these plates being red hot bee quenched in Vineger, in which Salt -Armoniack is dissolved, alwaies half an ounce in a pint of Vineger; let -the plates bee made red hot again, and quenched in Vineger as before, -alwaies scraping, or knocking off the scales which stick to the plates -after quenching, into the Vineger. Do this so long, until the plates -of Copper bee in good part consumed by this means: then distil off the -Vineger, or let it vapour away in an open vessel, and bee coagulated -into a most hard stone. So thou hast the best _Crocus_ of Copper, the -use whereof is in Alchymie. Many make _Crocus_ of Copper by extracting -of it with the spirit of Wine, or Vineger, as they do _Crocus Martis_: -But I commend this way far above it. - -[Sidenote: The sublimation of Quicksilver.] - -Now the mortification of Quicksilver that it may bee sublimed, is made -with Vitriall, and Salt, with which it is mixed, and then sublimed, so -it becomes as hard as Crystall, and as white as snow: but to bring it -to a Precipitate, the processe is this: - -[Sidenote: How to make a fixt Precipitat Diaphoreticall.] - -Let it first be calcined with the best _Aqua fortis_, then distil off -the _Aqua fortis_, and do this about five times, until the Precipitate -become to bee of a faire red colour: Dulcifie this precipitate as much -as thou canst: And lastly poure upon it the best rectified spirit of -Wine you can get, distil it off from it eight, or nine times, or so -often until it be red hot in the fire, and doe not fly: then thou hast -a Diaphoretical precipitated Mercury. - -[Sidenote: How to make a sweet Precipitate.] - -[Sidenote: And the use of it.] - -Moreover, you must take notice of a great secret concerning -precipitated Mercury, _viz._ if after it is coloured, it bee dulcified -with water of salt of Tartar, pouring it upon it, and distilling -of it off so often, until the water riseth no more sharp from the -Precipitate, but bee manifestly sweet; then thou hast a precipitate as -sweet as sugar, or honey, which in all wounds, Ulcers, and Venereal -Disease is so excellent a secret, that no Physitian need desire a -better. - -Besides it is a great comfort to despairing Alchymists. For it doth -augment Gold, and hath ingresse into Gold, and with it Gold remaines -stable, and good. Although there is much pains, and sweat required -to this Precipitate, yet it wil sufficiently recompense thee for thy -pains, and costs; and wil yeeld thee more gain, then can bee got by any -Art or Trade whatsoever: Thou maist wel therefore rejoice in this, and -give God, and mee thanks for it. - -[Sidenote: How Quicksilver may be Coagulated.] - -[Sidenote: How Quicksilver may be turned to Cinnabar.] - -Now that Quicksilver may bee coagulated, I said that that must bee done -in sharp _Aqua fortis_, which must bee drawn off by Distillation, and -then the Precipitate is made. But that Quicksilver may bee brought into -a Cinnabar; you must first mortifie, and melt it with Salt, and yellow -Sulphur, and bring it into a white powder, then put it in a gourd, and -put upon it Aludel, or head, and sublime it in the greatest flux you -can, as the manner is, so the Cinnabar will ascend into the Aludel, and -stick as hard as the stone _Hæmatites_. - -[Sidenote: There are two kinds of Ceruse.] - -[Sidenote: The preparation of them.] - -The mortification of Lead to bring it to a Ceruse, is twofold; the one -for Medicine, the other for Alchymie. The preparation of Ceruse for -Medicine is this: - -Hang plates of Lead in a glazed pot over strong Wine-vinegar, the pot -being well stopt that the spirits doe not exhale: put this pot into -warm ashes, or in the Winter into a furnace, then alwaies after ten -or fourteen dayes, thou shalt find very good Ceruse sticking to the -plates, which strike off with the foot of a Hare: then put the plates -over the Vineger again, untill thou hast enough Ceruse. - -Now the other preparation of Ceruse for Alchymie is like the former, -only that in the Vineger must bee dissolved a good quantity of the -best, and fairest Salt Armoniack, for by this means thou shalt purchase -a most faire, and beautifull Ceruse, for the purging of Tinne, and -Lead, and the whitening of Copper. - -[Sidenote: The preparation of Minium out of Lead.] - -But if wee would make Minium of Lead, we must first calcine it with -Salt into Calx, and then burn it in a glazed vessel, alwaies stirring -it with an Iron rod, till it be red. This is the best, and chiefest -Minium, and it is to be used as wel in Physick as Alchymie: but the -other which Mercers sell in their shops is nothing worth. It is made -only of the ashes, which remaine of the Lead in the melting of it, -which also Potters use to glaze their vessels, and such Minium is used -for Painting, but not for Physicke, or Alchymie. - -[Sidenote: The Crocus of Lead.] - -Now that Lead may bee brought into yellownesse, the preparation of -it is not unlike to the preparation of Minium. For Lead must here be -calcined with Salt, and brought to a Calx, and afterwards be stirred -with an Iron rod in a Broad bason, such as tryers of Mineralls use, -in a gentle Fire of Coales, diligently taking heed, that there be not -too much heat, nor a neglect in stirring, for else it will flow, and -become a yellow glasse. And so thou hast a fair, yellow _Crocus_ of -Lead. - -[Sidenote: How the Azure Colour is made of silver.] - -The mortification of Silver, that of it may be made the Azure colour, -or something like to it, is thus: - -Take plates of Silver, and mix them with Quicksilver, and hang them -in a glazed pot over the best Vineger, in which Gilt-heads have been -first boiled, and afterward Salt Armoniack, and calcined Tartar have -been dissolved; in all the rest doe as hath been said of Ceruse, then -alwaies after fourteen days thou shalt have a most excellent, and faire -Azure colour sticking to the plates of Silver, which must be wiped off -with a Hares foot. - -[Sidenote: The Mortification of Gold.] - -The Mortification of Gold that it may be brought into its Arcana, as -into a Tincture, Quintessence, Resine, Crocus, Vitriall, and Sulphur, -and many other excellent Arcana, which preparations indeed are many. -But because for the most part wee have sufficiently treated of such -Arcana in other bookes, as the extraction of the Tincture of Gold, the -Quintessence of Gold, the Mercury of Gold, the Oile of Gold, Potable -Gold, the Resine of Gold, the Crocus of Gold, and in the Archidoxis, -and elsewhere, wee conceive it needlesse here to repeat them. But what -Arcana were there omitted, wee shall here set down, As the Vitriall of -Gold, Sulphur of Gold, which indeed are not the least, and ought very -much to cheer up every Physitian. - -[Sidenote: How the sulphur, and the Vitriall of Gold are made.] - -But to extract Vitriall out of Gold, the processe is this: - -Take of pure Gold two, or three pound, which beat into thin plates, -and hanging them over Boyes urine, mixt with the stones of grapes, in -a large gourd glasse, well closed, which bury in a hot heap of stones -of Grapes, as they come from the presse; when it hath stood fourteen -dayes, or three weeks, then open it, and thou shalt find a most -subtil colour, which is the Vitriall of Gold sticking to the plates -of Gold, which take off with the foot of a Hare, as thou hast heard -concerning other Metalls; as of the plates of Iron, Crocus Martis, -of the plates of Copper, the Vitriall of Copper and Verdegrease, of -the plates of Lead, Ceruse, of the plates of Silver the Azure colour, -&c. comprehended under one processe, but not with one manner of -preparation. When thou hast enough of the Vitriall of Gold; boyle it -well in Rain-water distilled, alwaies stirring it with a spatle, then -the sulphur of the gold is driven up to the superficies of the water, -as fat, which take off with a spoon: Thus also doe with more Vitriall. -Now after all the Sulphur is taken off, evaporate that raine water -til it bee all dry, and there will remain the Vitriall of Gold in the -bottome, which thou maist easily dissolve of it selfe upon a marble in -a moist place. In these two Arcana’s, _viz._ the Vitriall of Gold, and -the Sulphur of Gold lies the Diaphoreticall vertue. I shal not here set -down their vertues; for in the book of Metallick Diseases, and also in -other bookes wee have set them down at large. - -The mortification of Sulphur, that the combustible and stinking -fatnesse may bee taken away, and it brought into a fixed substance, is -thus: - -[Sidenote: The mortification and fixation of Sulphur.] - -Take common yellow Sulphur finely powdered, and draw from it by -distillation _Aqua fortis_, that is very sharp, and this doe three -times, then the Sulphur which is in the bottome of a black colour -dulcifie with distilled water, until the water come from it sweet, and -it retains no more the stink of Sulphur. Then reverberate this Sulphur -in a close reverberatory as you doe Antimony, then it will first be -white, then yellow, and lastly as red as Cinnabar. And when it is so, -then thou maist rejoice: For it is the beginning of thy riches: This -reverberated Sulphur tingeth Silver most deeply into most excellent -Gold, and the body of Man into most perfect health. This reverberated, -and fixed Sulphur is of more vertue then it is lawfull to speak. - -[Sidenote: The Mortification of Salts.] - -The mortification of all Salts, and whatsoever is saltish, is the -taking away, and distilling off the aquosity, and oylinesse, and of the -spirit of them. For if these be taken away, they are afterwards called -the dead Earth, or _Caput Mortuum_. - -[Sidenote: The Mortification of Gemmes.] - -The mortification of Gemmes, and Coralls, is to calcine, sublime, and -dissolve them into a liquor, as Crystall. The mortification of Pearls -is to calcine them, and dissolve them in sharp Vineger into the form of -Milke. - -[Sidenote: The Mortification of the Loadstone.] - -The mortification of the Loadstone, is to anoint it with the oyle of -Mercury, or to put it into Quicksilver, for afterward it will not draw -Iron at all to it. - -[Sidenote: The Mortification of flints and stones.] - -The mortification of Flints, and Stones, is to calcine them. - -[Sidenote: The Mortification of Marcasites.] - -The mortification of Marcasites, Cachyma’s, Talke, Cobaltus, Zinri, -Granuti, Zunitter (_see Transcriber’s Note_), Unismut, and of Antimony -is their Sublimation, _i.e._ that they bee sublimed with Salt, and -Vitriall, then their life which is a Metallick spirit, together with -the spirit of Salt, ascends. And let whatsoever remains in the bottome -of the Sublimatory, bee washed, that the Salt may bee dissolved from -it, and then thou hast a dead Earth, in which there is no vertue. - -[Sidenote: The Mortification of Realgar.] - -The mortification of Arsenickes, Auripigment, Operment, Realgar, &c. -is, that they flow with Salt Nitre, and bee turned into an Oyl, or -Liquor upon a Marble, and be fixed. - -[Sidenote: The Mortification of excrements.] - -The mortification of Excrements, is the coagulation of Aire. - -[Sidenote: The Mortification of Aromatical things.] - -The mortification of Aromaticall things is the taking away of their -good smell. - -[Sidenote: Of Sweet things.] - -The mortification of sweet things, is to sublime and distill them with -corrosive things. - -[Sidenote: Of Resines.] - -The mortification of Ambers, Resines, Turpentine, Gumme, and such like, -is to turn them into Oyle, and Vernish. - -[Sidenote: Of Hearbs and Roots.] - -The mortification of Hearbs, Roots, and such like, is to distil off -from them their oyle, and water, and presse out their liquor with a -presse, and also to make their Alcali. - -[Sidenote: Of Wood.] - -The mortification of Wood, is to turne it into Coales, and Ashes. - -[Sidenote: Of Bones.] - -The mortification of Bones, is their Calcination. - -[Sidenote: Of Flesh.] - -The mortification of Flesh, and Blood, is the taking away of the spirit -of Salt. - -[Sidenote: Of Water.] - -The mortification of Water is by Fire, for all heat dries up, and -consumes water. - -[Sidenote: Of Fire.] - -The mortification of Fire is by Water, for all Water, quencheth Fire, -and takes from it its power, and force. - -So now you are sufficiently instructed in few words how death lyes -hid in all naturall things, and how they may be mortified, and bee -brought into another form, and nature, and what vertues flow from them. -Whatsoever should have been said further, we put in the following book, -of the Resurrection of Naturall things. - - - - -[Illustration: *decorative divider*] - - OF THE - NATVRE - Of Things. - - - - -_THE SIXTH BOOK._ - -_Of the Resurrection of Naturall things._ - - -[Sidenote: The raising again of Naturall things.] - -The Resurrection, and renewing of Naturall things, is not the least, -but a profound, and great secret in the Nature of things, and rather -Divine, and Angelicall, then Humane, and Naturall. - -[Sidenote: Death is twofold.] - -[Sidenote: What things may be raised againe.] - -I desire to bee here understood with great distinction, and no -otherwise then my opinion is, and Nature doth daily, and manifestly -shew, and experience make good, lest I should bee exposed to the lies, -and slanders of Mountebankes, my enemies (which doe construe all -that I doe in the worst sense) as if I would usurp the Divine power, -and attribute this to Nature, which shee was never able to performe: -Wherefore wee must cautiously consider that there is a twofold Death, -_viz._ violent, and voluntary. The one can raise a thing again, the -other not. Wherefore, doe not beleeve those Sophisters that say, -that a thing that is once dead, or mortified, can never bee raised -again, and that make no account of resuscitation, and restauration of -things, which error indeed of theirs is not the least. And indeed it -is true, that whatsoever dyeth, or perisheth with a naturall death, -and what Nature mortifies by reason of her predestination, God alone -can raise again, or must of necessity bee done by his command: so -whatsoever Nature destroyes, Man cannot restore again. But whatsoever -Man destroyes hee can restore again, and being restored spoil again, -and Man hath no further power of himselfe, and if hee should attempt to -doe any thing more, hee would arrogate the power of God to himselfe, -and yet hee would labour in vain, and be confounded, unlesse God did -assist him, or hee had so much faith as to remove mountains: Even to -such a man, this is possible, and greater things then this. Because -the Scripture saith, and Christ himselfe spake it. If thou hast faith -as a grain of Mustard-seed, and saist unto this Mountaine, Goe and bee -removed thither, and it shall bee removed, and all things bee possible -to thee, and nothing impossible. - -[Sidenote: What things can not be raised againe.] - -But to return to our purpose, what difference then there is betwixt -dying, and being mortified, and which of these may be raised again, -so these are to bee understood. Whatsoever naturally dies hath its -end by predestination, and so the will and ordination of God permits. -Yet it happens that this is also done by divers diseases, and various -casualties, and this can never be raised again, neither is there any -preservative to bee used against predestination, and the naturall term -of life. But that which is mortified, may bee both raised again, and -revived, which may bee proved by divers arguments, which wee shall set -down in the end of this book. - -[Sidenote: It is one thing to Dye, and other thing to be Mortified.] - -Wherefore there is a great difference betwixt dying, and being -mortified, neither must they bee taken for one, and the same things, -under the same name. For in the very example they are far different. -For look upon a man that dies a naturall, and predestinated death, what -further good, or profit is there in him? Nothing, hee is only cast into -the earth to worms. For hee is a stinking carkasse, and due to the -earth. - -But the same is not to be understood of a man that is slain with a -sword, or dies by some such like violent death. For his whole body is -profitable, and good, and may bee prepared into a most pretious Mummie. -For although the spirit of life went out of such a body, yet the -balsome in which lies the life remains, which indeed doth as balsome -preserve other mens bodies. - -So you may see in Metalls, when a Metall is about to die, it begins to -bee overcome with rust, and as much as is thus overcome, is dead: and -when all the Metall is devoured with rust, it is all dead, and such a -rust can never bee reduced into true Metall againe, but it becomes -only drosse, and not a Metall. For it is dead, and death is in it, -neither hath it any more balsome of life, but is quite destroyed in it -selfe. - -[Sidenote: The difference betwixt the Calx of Metalls, and their ashes.] - -Now the Calx of Metalls, and their ashes are two things: And there is a -great difference betwixt these two, for one may be revived, and brought -back again into a Metall, but the other not: the one is volatile, the -other fixed, the one died, the other mortified. - -[Sidenote: What the Ashes of Metalls is.] - -The Ashes is volatile, and cannot be brought back into a Metall, only -into glasse, and drosse: but the Calx of Metals is fixed, and maybe be -brought back into its own Metall. - -[Sidenote: What the Calx of Metalls is.] - -But to understand the difference, and the cause, know, that in the -Ashes there is lesse fatnesse, and more drynesse then in the Calx, -which indeed makes it fluxil: but the Calx is fatter, and moister, -then the Ashes, and doth still retain its refine, and fluxibleness, -and especially the Salt, which naturally is fluxil, and makes Metalls -flow, and reduceth them. Hence now it follows, that the Salt must bee -extracted out of the Ashes of Metals, that they may not be brought back -into a Metal, then they are perfectly volatile; and this difference, -and this clause is chiefly to bee taken notice of, for much depends -upon it. - -[Sidenote: The errours of Mountebankes concerning Gold.] - -For amongst Mountebankes this is no small error, who in stead of -Potable Gold, the Quintessence of Gold, Tincture of Gold, &c. have -given to men an impure Calx of Gold, not considering the difference, -and evill that follows upon it. For there are two remarkable, and -necessary things to be taken notice of here, _viz._ - -First, that Gold calcined, or powdered, if it be given to Men, is -gathered into one heap in the stomach, or goeth forth again with the -dung, and so it is taken in vain, without doing any good: or that -which is reduced by the great inward heat in mans body, it gilds over, -and makes hard in a crust, both the bowells, and stomach, by reason -of which the concoction of the stomach is hindred, whence many, and -various sicknesses follow, and at length death it selfe. - -[Sidenote: When Metallike Arcana are to be taken inwardly.] - -As you have heard of Gold, so also must it bee understood of all the -other Metalls, _viz._ that you take not any Metallick _Arcanum_, or -Medicine into your body, unlesse it bee first made volatile, and it be -reduced into no Metall. - -[Sidenote: How to make Metalls Potable and Irreducible.] - -Wherefore the first degree, and beginning to prepare Potable Gold is -this: so may such a Volatile bee afterwards dissolved in spirit of -Wine, that both may ascend together, bee made volatil, inseparable. And -as you prepare Gold, so may you also prepare potable ☽ ♀ ♂ ♃ ♄ and ☿. - -[Sidenote: The raising againe of things is proved by the Whelpes of a -Lyon.] - -[Sidenote: How Lyons are made alive againe.] - -But to return to our purpose, let us prove by examples, and sufficient -reasons, that things mortified are not dead, and forced to abide in -death, but may bee reduced, raised again, and revived, and this truly -by man, and according to the course of Nature. You see Lions how all -of them are brought forth dead, and first of all are made alive by the -horrible roaring of their Parents, as one that is asleep is raised with -a noise, so also are Lions raised, not that they are thus asleep. (For -they which sleep a naturall sleep must of necessity rise again, which -the Lions of themselves doe not.) For if they were not raised by this -roaring, they would remain dead, and life would never bee perceived in -them. Wherefore it is apparent, that by this roaring they receive their -life. - -[Sidenote: The reviving of dead Flies.] - -So also you see in all Animalls which are not ingendered, but proceed -from putrefaction, as Flies, which if they bee drowned in water, that -no life at all is perceived in them, and if they were so left, they -would continue dead, and never return to life of themselves any more. -But if you cast salt upon them, and put them in the warme Sunne, or -behind a warme furnace, they will recover their former life, and this -truly is a raising of them up againe. For if this were not done, they -would continue dead for ever. - -[Sidenote: The generation of many Serpents of one.] - -So also you see in a Serpent, if hee be cut into pieces, and these -pieces put into a gourd glasse, and bee putrefied in Horse-dung, the -whole Serpent will become living againe in the glasse, in the form -either of Worms, or spawn of Fishes. And if those Wormes bee in a -fitting manner brought out of putrefaction, and nourished, many hundred -Serpents will be bred out of one Serpent, whereof every one will be as -big as the first, which is done only by putrefaction. And as it is said -of the Serpent, so also many other Animalls may be raised, and restored -again. - -[Sidenote: _Hermes_, and _Virgils_ endeavour to raise themselves after -Death.] - -According to this processe _Hermes_, and _Virgil_ have attempted (by -the assistance of Negromancy) to renew, and raise themselves after -death, and to bee born again as infants, but it succeeded not according -to their purpose. - -[Sidenote: The Resuscitation of Metalls is twofold.] - -But to omit examples, and fall upon the Praxis of Resurrection, and -Restauration, it is necessary, and most convenient to begin with -Metalls, forasmuch as Metalline bodies do oftentimes resemble Mens -bodies. - -[Sidenote: The reducing of Metalls into Quickesilver.] - -Wee must know therefore, that the Resurrection, and Restauration of -Metalls is twofold. The one which doth reduce calcined Metalls into -their first Metallick body: the other which doth reduce Metalls into -their first matter, _i.e._ into Quicksilver. - -The processe of the latter is this: Calcine a Metall with common -Quicksilver, put this Calx, and as much Quicksilver into a Sublimatory, -and let them stand so long till both be coagulated into an Amalgama; -then sublime the Mercury from the Calx, then grind it again with the -Metallick Calx, and sublime it as before, this do so often, till the -Metallick Calx shal over a candle melt like wax, or ice, and then it is -well done. Put this Metall in digestion for a time, and it wil all be -turned into Quicksilver, _i.e._ into its first matter, which Mercury -of Metalls is indeed called the Mercury of Philosophers, which many -Alchymists have sought after, but few have found. Now after this manner -may Quicksilver bee prepared out of all Metalls, _viz._ ☿ _auri_, ☽ -♀ ♂ ♃ ♄. - -[Sidenote: The reduction of Sublimate, and the highest purging of it.] - -Now the raising again, or restoring of coagulated Mercury is done by -distillation in a retort: for Quicksilver alone ascends into cold -water, the Ashes of ♄ ♀ or Sulphur being left behind. - -Now the raising again, or restauration of Mercury sublimed is done in -seething hot water: but it must first be ground very small, so the -hot water wil seperates it from it the spirit of Salt, and Vitriall, -which it carries up with it, the quicksilver running in the bottome of -the water. Now if this Quicksilver shall be again sublimed with Salt, -and Vitriall, and revived againe in Hot water, and this done seven, or -eight times, it can never bee better purged, and renewed. - -And this may bee kept for a great secret in Alchymie, and Physick, and -be much rejoiced in. For by this means all the impurity, blacknesse, -and poisonousnesse is taken away. - -[Sidenote: The reduction of calcined and Precipitated Mercury.] - -Mercury calcined can never bee restored againe without sublimation; for -unlesse it be sublimed after calcination, it will never bee revived, -wherefore thou shalt first sublime it, and then reduce it as other -Sublimate. - -The resuscitation of Azure Cinnabar, _Aurum vitæ_, also of Precipitate, -that they may bee reduced into Quicksilver is thus: - -Take either of these, grind it small upon a marble, make it up into -a past with the white of an egge, and sope, then make pills of the -bigness of Filbeards, which put into a strong earthen gourd, upon the -mouth of it put a plate of Iron, with many little holes in it, and lute -it on, and distill it _per descensum_ with a strong fire, so that it -may fall into cold water, and thou shalt have the Quicksilver again. - -[Sidenote: The renewing of Wood that is burnt.] - -Now the resuscitation, and restoring of Wood is hard, and difficult, -yet possible to Nature, but without much skilfulness, and industry it -can never bee done: But to revive it, the processe is this: - -Take Wood which must first bee a Coale, then Ashes, which put into a -gourd together with the Resine, Liquor, and Oyle of that tree, of each -a like weight, mingle them, and melt them with a soft heat, and there -will bee a mucilaginous matter, and so thou hast the three Principles, -of which all things are produced, and generated, _viz._ flegm, -fatnesse, and Ashes. - -[Sidenote: The flegme of Wood is its Mercury, the fat its sulphur, the -ashes its salt.] - -The Flegm is Mercury, the Fat is Sulphur, the Ashes is Salt. For -whatsoever fumes, and evaporates in the Fire is Mercury: whatsoever -flames, and is burnt is Sulphur, and all Ashes is Salt. - -Now seeing thou hast these three Principles together, put them in -Horse-dung, and putrefie them for a time. If afterward that matter -bee put in, and buried in fat ground, thou shalt see it live again, -and a little tree spring from thence, which truly in vertue is farre -more excellent then the former. This Tree or Wood is, and is called -Regenerated Wood, renewed, and restored, which from the beginning was -Wood, but mortified, destroyed, and brought into coales, ashes, and -almost to nothing, and yet out of that nothing is made, and renewed. -This truly in the light of Nature is a great mystery, _viz._ that a -thing, which had utterly lost its form, and was reduced to nothing, -should recover its form, and of nothing bee made something, which -afterward becomes much more excellent in vertue, and efficacy then it -was at first. - -[Sidenote: A generall rule for raising of things againe.] - -But to speake generally of the Resurrection, and Restauration of -Naturall things, you must know, that the chiefest foundation here, -is, that that bee restored to every thing, and made to agree with -it, which was taken from it in mortification, and separated from it, -which is hard to bee here specifically explained. Wherefore wee shall -conclude this book, and shall speak of these things more at large in -the next book, Concerning the transmutations of naturall things. - - - - -[Illustration: *decorative divider*] - - OF THE - NATVRE - Of Things. - - - - -_THE SEVENTH BOOK._ - -_Of the Transmutation of Naturall things._ - - -If wee write of the Transmutation of all Naturall things, it is fit, -and necessary that in the first place wee shew what Transmutation is. -Secondly, what bee the degrees to it. Thirdly, by what Medium’s, and -how it is done. - -[Sidenote: What Transmutation is.] - -Transmutation therefore is, when a thing loseth its form, and is so -altered, that it is altogether unlike to its former substance, and -form, but assumes another form, another essence, another colour, -another vertue, another nature, or property, as if a Metall bee made -glasse, or stone: if a stone bee made a coale: if wood be made a coal: -clay be made a stone, or a brick: a skin bee made glew: cloth bee made -paper, and many such like things. All these are Transmutations of -Naturall things. - -[Sidenote: There are seven principal degrees of transmutation.] - -After this, it is very necessary also to know the degrees to -Transmutation, and how many they be. And they are no more then seven. -For although many doe reckon more, yet there are no more but seven, -which are principall, and the rest may bee reckoned betwixt the -degrees, being comprehended under those seven: And they are these, - - _Calcination, Sublimation, Solution, Putrefaction, Distillation, - Coagulation, Tincture._ - -If any one will climbe that Ladder, he shall come into a most -wonderfull place, that hee shall see, and have experience of many -secrets in the Transmutation of Naturall things. - -[Sidenote: What Calcination is, and its kinds are.] - -The first degree therefore is Calcination, under which also are -comprehended Reverberation, and Cementation. For betwixt these there -is but little difference as for matter of Calcination: Wherefore it is -here the chiefest degree. For by Reverberation, and Cementation, many -corporeall things are calcined, and brought into Ashes, and especially -Metalls. Now what is calcined is not any further reverberated, or -cemented. - -By Calcination therefore all Metalls, Mineralls, Stones, Glasse, &c. -and all corporeall things are made a Coal, and Ashes, and this is done -by a naked strong Fire with blowing, by which all tenacious, soft, and -fat earth is hardened into a stone, Also all stones are brought into a -Calx, as wee see in a Potters furnace of lime, and brickes. - -[Sidenote: What Sublimation is, and its kinds.] - -Sublimation is the second degree, and one of the most principall -for the Transmutation of many Naturall things: under which is -contained Exaltation, Elevation, and Fixation; and it is not much -unlike Distillation. For as in Distillation the water ascends from -all flegmatick, and watery things, and is separated from its body; -so in Sublimation, that which is spirituall is raised from what is -corporeall, and is subtilized, volatile from fixed, and that in dry -things, as are all Mineralls, and the pure is separated from the impure. - -Besides Sublimation, many good vertues, and wonderfull things are found -out in Mineralls, and many things are made fixed, and become constant, -so as to abide in the Fire, and that in this manner. - -Let that which is sublimed be ground, and mixed with its feces, and bee -againe sublimed as before, which must bee done so long, till it will no -longer sublime, but all will remaine together in the bottom, and bee -fixed. - -[Sidenote: The fixation of Mineralls into a stone.] - -So there will bee afterward a stone, and oyle when and as oft as thou -pleasest, _viz._ if thou puttest it into a cold place, or in the aire -in a Glass. For there it will presently bee dissolved into an Oyle. And -if thou puttest it againe into the fire, it will againe bee coagulated -into a Stone of wonderfull, and great vertue. Keep this as a great -secret, and mystery of Nature, neither discover it to Sophisters. -Moreover, as in Sublimation many Corrosive things are made sweet in the -conjunction of two matters, so on the contrary, many sweet things are -made Corrosive: many sweet things are made sowre, harsh, or bitter; and -on the contrary, many bitter things as sweet as Sugar. - -[Sidenote: Rules concerning Salt Armoniack.] - -Here also wee must take notice, that every Metal which is brought -into Sublimation by Salt Armoniack, may afterward in the cold, or in -the aire bee brought into an oyle, and againe bee coagulated into a -stone in the Fire, which indeed is one of the chiefest, and greatest -Transmutations in all naturall things, _viz._ to transmute Metall into -a Stone. - -[Sidenote: What Solution is, and its kinds.] - -The third degree is Solution, under which are to bee understood -Dissolution, and Resolution, and this degree doth most commonly follow -Sublimation, and Distillation, _viz._ that the matter be resolved which -remaines in the bottome. - -Now Solution is twofold: the one of Cold, the other of Heat; the one -without Fire, the other in Fire. - -A cold dissolution dissolves all Salts, all Corrosive things, & all -calcined things. Whatsoever is of a Salt, and Corrosive quality, is by -it dissolved into Oyle, Liquor, or Water. And this is in a moist, cold -cellar, or else in the Aire on a marble, or in a glasse. For whatsoever -is dissolved in the cold, contains an Airy spirit of Salt, which -oftentimes it gets, and assumes in Sublimation, or Distillation. And -whatsoever is dissolved in the cold, or in the Aire, may again by the -heat of the Fire bee coagulated into powder, or a stone. - -[Sidenote: What things a hot Solution dissolves.] - -But a hot Solution dissolves all fat, and sulphureous things. And -whatsoever the heat of the Fire dissolves, the same doth coldnesse -congeal into a Masse. - -[Sidenote: A double Solution _viz._ of Heat and Cold.] - -And whatsoever heat coagulates, is again dissolved by cold, or in the -Aire. Here also we must know that whatsoever Aire, or the Cellar doth -resolve, is of a very great drynesse, and hath a secret corrosive Fire -hid in it: so whatsoever is dissolved in Fire, or in the heat thereof, -hath a sweetish frigidity out of the Fire. Thus, and no otherwise is -Solution to be understood. - -[Sidenote: Putrefaction what it is, and its kind.] - -Putrefaction is the fourth degree, under which is comprehended -Digestion, and Circulation. - -Now then Putrefaction is one of the principall degrees, which indeed -might deservedly have been the first of all, but that it would be -against the true order, and mystery, which is here hid, and known to -few: For those degrees must, as hath been already said, so follow one -the other, as links in a chain, or steps in a ladder. - -[Sidenote: The aforesaid order of Degrees is to be observed in making -tinctures.] - -For if one of the linkes should bee taken away, the chain is -discontinued, and broken, and the prisoners would bee at liberty, and -runne away. So in a ladder, if one step bee taken away in the middle, -and bee put in the upper, or lower part, the ladder would be broken, -and many would fall down headlong by it with the hazard of their -bodies, and lives. - -So you must understand the matter here, that those degrees follow one -the other in a just order, or else the whole work of our mystery would -be mar’d, and our labour, and pains would bee in vain, and fruitlesse. - -[Sidenote: The force of putrefaction.] - -Now putrefaction is of such efficacy, that it abolisheth the old -Nature, and brings in a new one. All living things are killed in it, -all dead things putrefied in it, and all dead things recover life in it. - -Putrefaction takes from all Corrosive spirits, the sharpnesse of -the Salt, and makes them mild, and sweet, changeth the colours, and -separates the pure from the impure, it places the pure above, and the -impure beneath. - -[Sidenote: What Distillation is, and its kinds are.] - -Distillation is the first degree to the Transmutation of all naturall -things. Under it are understood Ascension, Lavation, and Fixation. - -By Distillation all Waters, Liquors, and Oyles are subtilized out of -all fat things. Oyle is extracted, out of all Liquors, Water, and out -of all Flegmaticke things Water, and Oyle are separated. - -[Sidenote: Cohobation.] - -[Sidenote: Fixation by Destillation.] - -Besides there are many things in Distillation fixed by Cohobation, -and especially if the things to bee fixed containe in them Water, as -Vitriall doth, which if it bee fixed is called _Colcothar_. - -Allum, if it bee fixed with its proper Water, is called the Sugar of -Allum, which also is resolved into a Liquor, which Liquor if it bee -putrefied a moneth, produceth a Water of the sweetnesse of Sugar, which -is of great vertue, and an excellent secret in Physicke, to extinguish -any Metalline heate in Man, as wee have wrote more at large in our -Booke of Metalline Diseases. - -And as you have heard of Vitriall, and Allum, so also Salt nitre, and -other Watery Mineralls may bee fixed by Cohobation. - -[Sidenote: What Cohobation is.] - -Now Cohobation is, that the dead head be oftentimes imbibed with its -own water, and that again bee drawn off by Distillation. - -[Sidenote: The force of Distillation in things to be Transmuted.] - -Moreover, in Distillation many bitter, harsh, and sharp things become -as sweet as Honey, Sugar, or Manna; and on the contrary, many sweet -things, as Sugar, Honey, or Manna, may bee made as harsh as Oyle of -Vitriall, or Vineger, or as bitter as Gall, or Gentian, as Eager, as a -Corrosive. - -Many Excrementitious things lose their great stink in Distillation, -which indeed goeth forth in the water. - -Many Aromaticall things lose their good savour. - -And as Sublimation alters things in their Quality, and Nature, so also -doth Distillation. - -[Sidenote: What Coagulation is, and its kinds.] - -Coagulation is the sixt degree: Now there is a twofold Coagulation, the -one by Cold, the other by Heat, _i.e._ one of the Aire, the other of -the Fire: and each of these again is twofold, so that there are foure -sorts of Coagulations, two of Cold, and two of Fire. - -The Coagulations of Fire are fixed, the other of Cold are not. - -The one is done only by common Aire, or without Fire. The other by the -superiour Firmament of Winter starres, all which coagulate Waters into -snow, and ice. - -But the Coagulation of Fire, which alone is here to bee taken notice -of, is made by an Artificiall, and Graduall Fire of the Alchymists, and -it is fixed, and permanent. For whatsoever such a Fire doth coagulate, -the same abides so. - -The other Coagulation is done by the Ætnean, and Minerall Fire in -Mountains, which indeed the Archeius of the Earth governs, and -graduates not unlike to the Alchymists, and whatsoever is coagulated by -such a Fire, is also fixed, and constant; as you see in Mineralls, and -Metalls, which indeed at the beginning are a mucilaginous matter, and -are coagulated into Metalls, Stones, Flints, Salts, and other bodies, -by the Ætnean fire in Mountaines, through the Archeius of Earth, and -operator of Nature. - -[Sidenote: What things cannot be Coagulated.] - -Also wee must know that Fire can coagulate no water, or moisture, but -only the Liquors and Juices of all Naturall things. - -Besides also there can no flegm bee coagulated, unlesse in the -beginning it was a corporeall matter, into which by the industry of a -skilfull Alchymist it may return. - -So also any mucilaginous, matter, or spermaticke slimynesse may by the -heat of Fire be coagulated into a body and corporeall matter, but never -bee resolved into water again. - -And as you have heard of Coagulation, so also know concerning Solution, -_viz._ that no corporeall matter can bee dissolved into Water, unlesse -at the beginning it was water: and so it is in all Mineralls. - -[Sidenote: What Tincture is, and its kinds.] - -Tincture is the seventh, and last degree, which concludes the whole -worke of our mystery for Transmutation, making all imperfect things -perfect, and transmuting them into a most excellent essence, and into a -most perfect soundnesse, and alters them into another colour. - -_Tincture therefore is a most excellent matter, wherewith all Minerall, -and Humane bodies are tinged, and are changed into a better, and more -noble essence, and into the highest perfection, and purity._ - -For Tincture colours all things according to its own nature, and colour. - -[Sidenote: All things that are to be tinged must be fluid.] - -Now there are many Tinctures, and not only for Metalline, but Humane -bodies, because every thing which penetrates another matter, or tingeth -it with another colour, or essence, so that it bee no more like the -former, may bee called a Tincture. - -Wherefore there are many, and various sorts of Tinctures, _viz._ of -Metalls, Mineralls, Mens bodies, Waters, Liquors, Oyls, Salts, all fat -things, and indeed of all things which may bee brought to flux, out of -the Fire, or in the Fire. - -For if a Tincture must tinge, it is necessary that the body, or matter -which is to bee tinged, bee opened, and continue in flux, and unless -this should bee so, the Tincture could not operate. But it would bee, -as if any one should cast saffron, or any colour upon coagulated Water, -or Ice: for so it would not so suddenly tinge the Ice with its colour, -as if it were cast into other water. And although it should tinge, yet -it would at the same time resolve the Ice into Water. Wherefore those -Metalls that wee would tinge, must first bee melted in the Fire, and -bee freed from Coagulation. - -And here wee must know, that by how much the stronger fire is requisite -for their melting, so much the sooner the Tincture runs through them, -as Leaven penetrates, and infects the whole masse with sowreness; and -by how much better the masse is covered, and kept warm, so much the -better is it fermented, and makes the better bread: for ferment is the -Tincture of Dowe, and Bread. - -[Sidenote: Feces are of a more fixt nature then their Flegme.] - -Wee must also note, that all feces are of a more fixed substance then -the liquor of it is, also of a sharper, and more penetrating nature: -as you see in the spirit of Wine which is made of the feces of Wine, -and of _Aqua vitæ_, which is distilled out of the grounds of Beer, and -burns like spirit of Wine, and is inflamed as Sulphur. - -[Sidenote: The preparation, and Nature of distilled Vineger.] - -Also if of the feces of Vineger another Vineger bee distilled, as -commonly spirit of Wine is distilled, there will bee thereby made a -Vineger of so fiery, and sharp a nature, that it consumes all Metalls, -Stones, and other things, as _Aqua fortis_. - -[Sidenote: How the Tinctures of Metalls must be made.] - -Moreover, it is necessary, that Tinctures be of a fixt, fluxil, and -incombustible nature, so that if a little of a plate of any Metall red -hot bee cast into them, they will presently flow like wax, without any -manner of fume at all, and they penetrate the Metalls, as oyle doth -paper, or water a sponge, and tinge all Metalls into white, and red, -that is, into Silver or Gold. - -Now these are the Tinctures of Metalls, which it is necessary must bee -turned into an Alcool, by the first degree of Calcination, then by the -second degree of Sublimation, must get an easy, and light flux. And -lastly, by the degree of Putrefaction, and Distillation are made a -fixt, and incombustible Tincture, and of an unchangeable colour. - -[Sidenote: The Tinctures of Men.] - -Now the Tinctures of Mens bodies are, that they bee tinged into the -highest perfection of health, and all Diseases bee expelled from them, -that their lost strength, and colour bee restored, and renewed, and -they are these, _viz._ Gold, Pearles, Antimony, Sulphur, Vitriall, and -such like, whose preparation wee have diversly taught in other books; -wherefore it doth not seem to us necessary here to repeat them. - -[Sidenote: Of Dying and Painting.] - -Wee shall write no more of Tinctures, seeing every extracted colour may -bee called a Tincture, which doth indeed tinge things with a permanent -colour, which doe not go into the Fire, or preserve colours fixed in -the Fire. - -All these are in the hand, and power of the Dyer, and Painter, who -prepares them according to his pleasure. - -[Sidenote: How many degrees of the Alchymists fire there be.] - -It is very necessary in this book to know the degrees of Fire, which -many wayes may bee graduated, and intended, and every degree hath a -peculiar operation, and one produceth the same effect, as another, as -every expert Alchymist, by the daily experience, and exercise of the -Art knows. - -For one is as living, and flaming Fire, which reverberates, and -Calcines all bodies: Another is the Fire of a Candle, or Lamp, which -fixeth all volatile bodies: Another is a Fire of coals, which cements, -colours, and purgeth Metalls from their dross, exalts Gold and Silver -to a higher purity, whitens Copper, and in brief renews all Metalls. - -Another Fire is of an Iron plate made red hot, in which the Tinctures -of Metalls are proved, which also is profitable for other things. - -The Filings of Iron heat after one fashion, Sand after another, Ashes -after another, a _Balneum Mariæ_ after another, in which manifold -Distillations, Sublimations, and Coagulations are done. - -_Balneum roris_ after another, in which there are made many Solutions -of corporeall things. - -Horse-dung after another, in which the chiefest putrefactions, and -digestions are made. - -[Sidenote: The Celestiall fire.] - -And after another fashion works the invisible Fire, by which wee -understand the rayes of the Sun, and that which is manifested by a -glasse, or Crystall, and shews its operations and effects, of which -Fire the Ancients wrote nothing at all; and by this fire the three -Principles of every corporeall thing may bee separated. - -This Fire is of such wonderfull force, that by it Metalls may bee -melted, and all fat, and fluxible things, may upon the table without -any Fire bee together with all combustible things, reduced into coales, -and ashes. - -Therefore after I have proposed, and opened to you the degrees of the -Art of Alchymie, and the degrees of the Alchymists Fire: I will yet -further shew, and declare to you in generall, various Transmutations of -naturall things: of Metalls first, secondly of Stones, and thirdly of -divers things in generall. The transmutation of Metalls therefore is a -great secret in Nature, and it can hardly bee done by reason of many -impediments, and repugnancies. Yet it is not against Nature, nor Gods -ordination, as many falsly affirm. - -[Sidenote: The Transmutation of Metalls into Silver and Gold.] - -But that the five lesser, and impurer Metalls, _viz._ ♀ ♃ ♄ ♂ and ☿ -may be transmuted into the greater, purest, and most perfect Metalls, -_viz._ into ☉ and ☽, it cannot be done without the Tincture, or -Philosophers stone. - -Now seeing we have before sufficiently opened the secrets of Tinctures -in the seven degrees, and described them there, it is not necessary -that wee spend any further labour in this, but rather bee satisfied -with those things, which we have wrote in other books concerning the -Transmutations of Metalls. - -[Sidenote: The Transmutation of Iron into Copper.] - -Now there are other Transmutations of imperfect, and impure Metals, as -the transmutation of ♂ into ♀, which may bee done divers wayes. - -If plates of Iron bee boiled in water of Vitriall, or bee cemented with -calcined Vitriall, or being red hot be quenched in oyl of Vitriall. - -These three ways Iron may be transmuted into very good, and ponderous -Copper, which indeed flows well, and hath its weight as well as any -naturall Copper. - -[Sidenote: The Transmutation of Iron into Lead.] - -Plates of Iron may bee as it were reduced, and transmuted into Lead, so -that it bee as soft as naturall Lead, but doth not flow so easily: and -the processe is this: - -Take Filings of ♂, and so much of the powder of Borax, mingle them well -together, put them in a crucible, and into a wind furnace, let there -bee made a strong Fire, but so that the ♂ doe not flow, but stand as it -were in a Cement for a whole houre, then encrease the Fire, that it may -bee red hot, and flow: then let the crucible cool of it selfe, and thou -shalt find the regulus of Lead in the bottome of the crucible, soft, -and malleable, as naturall Lead can be. - -[Sidenote: The Transmutation of Copper into Lead.] - -But to transmute ♀ into ♄ the processe is this: - -First of all bring Copper with ☿ sublimate, and fixt Arsenick to bee -white, yea as white as ☽, then beat it small. Take this, and the powder -of Borax, of each a like quantity, and first cement it, then let it bee -melted into a regulus, and thou hast a true regulus of Lead. - -[Sidenote: The Transmutation of Lead into Copper.] - -Now on the contrary, it is easy to transmute Lead into Copper, neither -doth it require much pains, and it is done thus: - -Take plates of Lead, strow them over with calcined Vitriall, or Crocus -of Venus, cement them, and then melt them, and thou shalt see naturall -Lead, transmuted into good, ponderous, and malleable Copper. - -[Sidenote: A Metalline mixture like Gold.] - -Now if this Copper, or any other Copper be beaten into plates, and -strowed over with _Tutia_, or _Capri Celaminaris_, and be cemented, -and lastly melted, it will bee transmuted into an excellent reddish -_Electrum_ like to Gold. - -[Sidenote: To make English Tin out of Lead.] - -If thou wilt turne ♄ into ♃ make plates of ♄, strow them with Salt -Armoniack, cement, and melt them, as abovesaid, so will all the -blacknesse, and darknesse bee taken away from the Lead, and it will be -in whitenesse like fair English Tin. - -Now as you have in briefe heard of some Mutations of Metalls, so -also know, that there are Transmutations of Gemmes, which indeed are -various, and in no wise like. - -[Sidenote: Oyl of Sulphur transmutes Gemmes.] - -For you see how great Transmutations of Gemmes there lies in oyle of -Sulphur. For any Crystall may bee tinged, and Transmuted in it, and -in time bee exalted with divers colours, as to bee made like to the -Hyacinth, Granat, or Rubie. - -[Sidenote: To Transmute the Loadstone into great strength.] - -Know also that the Loadstone may be transmuted into a tenfold greater -power, and vertue, and it is done thus: - -Take the Loadstone, and heat it very hot in coales, but so that it bee -not fired, which presently quench in the Oyle of _Crocus Martis_, made -of the best Carinthian Steel, that it may imbibe as much as it can. - -Thou shalt by this meanes make the Loadstone so powerfull, that -thou maist pull out Nailes out of a wall with it, and doe such like -wonderfull things with it, that the common Loadstone can never doe. - -Moreover, in Transmutation of Gemmes you must know that the world is -placed in two degrees of Tincture, and Coagulation. - -[Sidenote: To transmute the white of an Egge into Amber of any Colour.] - -For as the white of an Egge may bee tinged with Saffron, and then bee -coagulated into a faire yellow Amber: with the smoke of a Pine-tree -into blacke Amber: with Verdegrease into green, like _Lapis Armenius_: -with green juice into Amber, like the Emerald: and with the Azure -stone, into blew Amber, like a Saphir: with the Wood called red Wood, -into red, like a Granat, or Rubie: with a purple colour, like to an -Amethyst: with Ceruse, like to Alabaster. - -So all Liquors, especially Metalls, and Mineralls, may bee tinged with -fixed colours, and afterwards bee coagulated, and transmuted into -Gemmes. - -[Sidenote: How counterfeit Pearls are made.] - -So also may Pearles be made like true Pearles in form, so that for -splendor, and beauty they can hardly bee discerned from the true: And -they are made thus: - -Cleanse the white of Egges through a spunge, as purely as may bee, then -mingle with it the fairest white Talke, or Mother of Pearle, or Mercury -coagulated with Tinne, and brought into an Alcool, then grinde them all -together on a Marble, so that they become a thick Amalgama, which must -bee dryed in the Sunne, or behind a furnace so long, untill it bee like -Cheese, or a Liver. - -Then of this masse make Pearles as big as thou wilt, which hang upon -the bristles of a Hog, and being thus boared through, dry them as -Amber, and then thou hast finished them. - -If they are not beautifull enough, anoint them over with the white of -an Egge, and dry them again, and they will bee most goodly pearls, in -form like the naturall, but not in vertue. - -In the like manner are Coralls made, with which men endeavour to -deceive one the other as with Pearle. The processe is this: - -[Sidenote: How counterfeit Coralls may be made.] - -Take Cinnabar, grinde it on a Marble, with the white of an Egge, for -the space of an houre, then dry it, as Potters doe their Earth, then -make it into what forme thou pleasest: Afterwards dry them as much as -may bee, and noint them over with the white of an Egge, as thou didst -Pearle, and dry them by themselves again. - -So thou shalt have Corall like to the naturall in form, but not in -vertue. - -[Sidenote: A Golden or Silver varnish.] - -Thou must also know, That the white of an Egge may bee of it selfe -coagulated into most cleer Vernish, in the coagulation of which Silver, -or Gold may bee strewed. - -There are also many other, and various Transmutations of Naturall -things: Whereof those which I know, and have had experience of, I will -by the way set down, and briefly declare to you. - -[Sidenote: How wood is made a stone.] - -And first of all know, That any Wood, if it bee put for a certaine time -into the water of Salt Gemme, is turned with much admiration into a -Stone. - -[Sidenote: Coales of stones.] - -Also Stones in the Ætnean fire are transmuted into Coales, which are -called stony Coals. - -[Sidenote: Glew of skins.] - -Also Glew is boiled out of Skinnes. - -[Sidenote: Paper of Linnen-cloath.] - -Of Linnen cloth is made Paper. - -[Sidenote: Silke of Flax.] - -Of Flax boiled in sharp Lie made of the Ashes of Wood is Silke made. - -[Sidenote: Feathers may bee Spun.] - -Also the feathery parts pulled off from quills, and boiled in that -Lie, may bee spun, and weaved like Cotton. - -Any Oyle or Spermatick mucilage may bee coagulated into Vernish. - -Any Liquor into Gumme, &c. - -All these are Transmutations of Naturall things, of which Science wee -have spoken enough, and there wee shall here make an end. - - - - -[Illustration: *decorative divider*] - - OF THE - NATVRE - Of Things. - - - - -_THE EIGHTH BOOK._ - -_Of the Separation of Naturall things._ - - -[Sidenote: The Chaos the Matter of the World.] - -In the Creation of the world, the first separation began from the foure -Elements, seeing the first matter of the world was one Chaos. - -Of this Chaos God made the greater world, being divided into four -distinct Elements, _viz._ Fire, Aire, Water, and Earth. Fire is the hot -part, Aire the moist, Water the cold, and Earth the dry part of the -greater world. - -[Sidenote: What separation shall be here spoken of.] - -But that you may in brief understand the reason of our purpose in this -8^{th.} book, you must know, that we doe not purpose to treat here -of the Elements of all Naturall things, seeing wee have sufficiently -discoursed of those Arcana in the Archidoxis of the separation of -Naturall things: whereby every one of them is apart, and distinctly -separated, and divided materially, and substantially, _viz._ seeing -that two, three, or foure, or more things are mixed into one body, and -yet there is seen but one matter. Where it often falls out, that the -corporeall matter of that thing cannot bee known by any, or signified -by any expresse name, untill there bee a separation made. Then -sometimes two, three, four, five or more things come forth out of one -matter: as is manifest by daily experience, in the Art of Alchymie. - -[Sidenote: What Electrum is.] - -As for example, you have an _Electrum_, which of it selfe is no Metall, -but yet it hides all Metalls in one Metall. That if it be anatomized by -the industry of Alchymie, and separated: all the seven Metalls, _viz._ -_Gold_, _Silver_, _Copper_, _Tinne_, _Lead_, _Iron_, and _Quicksilver_ -come out of it, and that pure, and perfect. - -[Sidenote: What Separation is.] - -But that you may understand what Separation is, note, that it is -nothing else then the severing of one thing from another, whether of -two, three, four, or more things mixed together: I say a separation -of the three Principles, as of Mercury, Sulphur, and Salt, and -the extraction of pure out of the impure, or the pure, excellent -spirit, and quintessence, from a grosse, and elementary body; and -the preparation of two, three, four, or more out of one: or the -dissolution, and setting at liberty things that are bound, and compact, -which are of a contrary nature, acting one against the other, untill -they destroy one the other. - -[Sidenote: How many kinds of Separation.] - -Now there are many kinds of separation, many of which are unknown to -us; those, which wee have experienced out of elementary, dissoluble -naturall things, shall in this place, according to their kinds, be -described. - -[Sidenote: The separation of the Microcosme.] - -The first separation of which wee speake, must begin from man, because -hee is the Microcosme, or little world, for whose sake the Macrocosme -or greater world was made, _viz._ that hee might be the separator of it. - -[Sidenote: The body of man after death is twofold.] - -Now the separation of the Microcosme begins at his death. For in death -the two bodies of Man are separated the one from the other, _viz._ his -Celestial and Terrestial body; _i.e._ Sacramental, and Elementary: one -of which ascends on high like an Eagle; the other falls downward to the -earth like lead. - -[Sidenote: What the Elementary Body is.] - -The Elementary is putrefied, consumed, and becomes a putrid stinking -carkase, which being buryed in the earth, never comes forth, or -appeares more. - -[Sidenote: What a Sacramentall Body is.] - -But the Sacramentall, _i.e._ Syderiall, or Celestiall, is never -putrefied, or buried, neither doth it possesse any place. This body -appears to Men, and also after death is seen. - -Hence _Ghosts_, _Visions_, and _Supernaturall Apparitions_. - -[Sidenote: Whence the Cabalisticall art.] - -Hence by the ancient Magicians, the _Cabalisticall Art_ took its -beginning, of which we shall treat more at large in the books of -Cabalie. - -After this separation is made, then after the death of the Man three -substances, _viz._ _Body_, _Soule_, and _Spirit_ are divided the one -from the other, every one going to its own place, _viz._ its own -fountaine, from whence it had its originall, _viz._ the body to the -Earth, to the first matter of the Elements: the soul into the first -matter of Sacraments, and lastly, the spirit into the first matter of -the Airy Chaos. - -[Sidenote: The separation of the Macrocosme.] - -[Sidenote: Three parts of the World.] - -What now hath been spoken of the separation of the Macrocosme, the same -also may bee understood in the greater world which the great Ocean hath -divided into three parts, so that the universall world is severed into -three parts, _viz._ _Europe_, _Asia_, and _Africa_, which separation is -a certain representation of three Principles, which can be separated -from any Terrene, or Elementary thing. These three Principles are -Mercury, Sulphur, and Salt, of which three the world was made, and -composed. - -[Sidenote: The separation of Metalls.] - -The next thing to bee known is the separation of Metalls from their -Mountains, _i.e._ the separation of Metalls, and Mineralls. - -By vertue of this separation many things come forth out of one matter, -as you see out of Mineralls come forth, _The drosse of Metalls_, -_Glasse_, _Sand_, _Piipitis_ (_see Transcriber’s Note_), _Marcasite_, -_Granatus_, _Cobaltum_, _Talke_, _Cachinna_, _Zinetum_, _Bisemutum_, -_Antimony_, _Litharge_, _Sulphur_, _Vitriall_, _Verdegrease_, -_Chrysocolla_, _the Azure Stone_, _Auripigmentum_, _Arsenicke_, -_Realgar_, _Cinnabar_, _Clay of Iron_, _Spathus_, _Gyphus_, _Ocree_, -and many more like to these, as also the _Waters_, _Oyles_, _Resines_, -_Calxes_, _Mercury_, _Sulphur_, and _Salt_, &c. - -[Sidenote: Of Vegetables.] - -Vegetables in their separation yeeld, _Waters_, _Oyles_, _Iuices_, -_Resines_, _Gums_, _Electuaries_, _Powders_, _Ashes_, _Mercury_, -_Sulphur_, and _Salt_. - -[Sidenote: Of Animalls.] - -Animalls in their separation yeeld, _Water_, _Bloud_, _Flesh_, _Fat_, -_Bones_, _Skin_, _Body_, _Hairs_, _Mercury_, _Sulphur_, and _Salt_. - -[Sidenote: What a good separator ought to be.] - -Hee therefore that boasts himselfe to bee able to separate all naturall -things after this manner, must of necessity have long experience, and -perfect knowledge of all naturall things. - -Moreover, hee must bee a skilfull, and well practised Alchymist, that -hee may know what is combustible, and what not; what is fixt, and what -not; what wil flow, and what not; and what things are more ponderous -one then another: also he must be experienced in the naturall colour, -smell, acidity, harshnesse, sowrenesse, bitternesse, sweetnesse, the -degree, complexion, and quality of every thing. - -[Sidenote: The degrees of Separation. What and how many there be.] - -Also hee must know the degrees of Separation, as of Distillation, -Resolution, Putrefaction, Extraction, Calcination, Reverberation, -Sublimation, Reduction, Coagulation, Powdering, and Washing. - -[Sidenote: What distillation separates.] - -By Distillation is separated Water, Oyle from all corporeall things. - -[Sidenote: What resolution.] - -By Resolution are separated Metals from Minerals, and one Metall from -another, and Salt from the other Principles, and fat, and that which is -light, from that which is heavy. - -[Sidenote: Putrefaction.] - -By Putrefaction is separated fat from lean, pure from impure, putrid -from not putrid. - -[Sidenote: Extraction.] - -By Extraction is separated pure from impure, and spirit, and -quintessence from body, and thinne from thick. - -[Sidenote: Calcination.] - -By Calcination is separated watery moisture, fat, naturall heat, odour, -and whatsoever else is combustible. - -[Sidenote: Reverberation.] - -By Reverberation is separated colour, odour, what is combustible, all -humidity, aquosity, fat, and whatsoever is inconstant, or fluxil, in -any thing, &c. - -[Sidenote: Sublimation.] - -By Sublimation is separated the fixed from the volatile, spirituall -from the corporeall, pure from impure, Sulphur from Salt, Mercury from -Salt, &c. - -[Sidenote: Reduction.] - -By Reduction is separated what is fluxil, from what is solid, a Metall -from its Minerall, and one Metall from another, a Metall from its -drosse, fat from what is not fat. - -[Sidenote: Coagulation.] - -By Coagulation is separated waterishnes from humidity, water from Earth. - -[Sidenote: Powdering.] - -By Powdering are separated powder, and sand, ashes, and Calx, Minerall, -Vegetable, and Animall one from the other, and all powders, which are -of an unequall weight are separated, and by winnowing, as chaffe from -corne. - -[Sidenote: Washing.] - -By washing are separated ashes, and sand, a Minerall from its Metall, -that which is heavy from what is light, a Vegetable, and Animall from -what is Minerall, Sulphur from Mercury, and Salt, Salt from Mercury. - -[Sidenote: The Preparation of Metall is manifold.] - -But passing by the Theorie, we will now fall upon the practise, and -come to particulars. - -You must therefore note, that the Separation of Metalls is the first -by right, and wee shall therefore treat of it after this method, and -manner. - - -[Illustration: *decorative divider*] - -_Of the Separation of Metalls from their Mines._ - -[Sidenote: By fluxing powders.] - -The separation of Metalls from their Mines is done divers ways, _viz._ -by boiling, and melting with fluxing powders, such as are salt Alcali, -Litharge, salt fluxile, the drosse of Glasse, Salt Gemme, Salt Petre, -&c. Let them bee put in a Crucible, and melted in a furnace; so will -the Metall, or regulus fall to the bottome of the Crucible; but the -other matter will swim above, and become drosse. Thou shall boil this -Metalline _regulus_ in a reverberating furnace so long, till all the -Metall become pure, and freed from all its drosse; by this means the -metall is well digested, and as I may say refined from all its drosse. - -Many times one mine contains more then one Metall, as Copper and -Silver, Copper and Gold, Lead and Silver, Tinne and Silver, you shall -know it by this, if the Metalline Regulus after Reverberation in a -melting pot bee sufficiently after the true manner dissolved. For in -it are all imperfect Metalls separated, as are Iron, Copper, Tin, and -Lead, and so with a double quantity of Lead to the Regulus being put to -it, they all goe into a fume, and only fine Silver, or Gold are left -behind in the pot. - -[Sidenote: By Aqua fortis.] - -[Sidenote: By Sulphur.] - -[Sidenote: A wonderfull power of Sulphur in separation.] - -Also two or three Metalls mixed together may bee separated in _Aqua -fortis_, and extracted the one from the other. If two Metalls or one -bee resolved, the other will fall to the bottome like sand, and be -precipitated: and be after this manner separated. Also Metalls may be -separated by flowing after this process: Make metals flow, and when -they are in flux, cast into them the best flower of Sulphur as you can -get, _viz._ an ounce to every pound of the metall, and let it burn, -and by that means it wil draw up the lightest metall to the top, the -heavy falling to the bottome. Then let them stand together till they -be cold. And so in one Regulus two metalls are found, not as before -mutually mixed, but one separated from the other by the Sulphur, as by -a partition, as Oyle divides two Waters, that they cannot bee joined -together or mixed: Sulphur therefore is a singular Arcanum worthy of -great commendations. - -[Sidenote: By Quicksilver.] - -Fixt metalls, as Gold and Silver, because they cannot wel bee extracted -with Fire or _Aqua fortis_, must bee amalgamated with Quicksilver, and -so separated and extracted, the Quicksilver being afterwards extracted -and separated by a certaine degree of Distillation from the Calx of the -metals, _viz._ Gold, & Silver. - -After this manner also may other metalls, not only Gold, and Silver, -but Copper, Iron, Tin, Lead, &c. as also whatsoever are prepared out of -them, as red Electrum, the white Magnesia, Aurichalcum, calcined Lead, -Laton, Brasse of Cauldrons, and whatsoever metalls of this kind are -transmuted, bee with Quicksilver, but first being powdered, abstracted, -and separated from what is heterogeneous. For the nature, and condition -of Quicksilver is this, that it wil bee united, and amalgamed with -metalls, but yet with one sooner then with another, according as the -metall is of greater or lesse affinity to it. - -In this consideration fine Gold is the chiefest, then fine Silver, then -Lead, then Tinne, then Copper, and lastly Iron. - -So amongst transmuted metalls, the first is part with part, then Ash -coloured Lead, then Laton, then Brasse of Caldrons, then red, and the -newest white. Although for the first course Mercury may take no more -then one metall, with which it is amalgamated: yet that Amalgama is to -be strained hard through Leather, or Cotton cloath. For by this means -nothing but the Quicksilver will passe through the Leather, or Cloath: -and that metall which it did attract remains in the leather, or cloth -like Calx, which afterwards thou maist with salt Alcali, or some other -salt reduce into a metalline body by melting. - -Now by this Art Quicksilver is much sooner separated from all manner of -metalls, then by Distillation, &c. - -By this processe with Mercury all metalls may after calcination, and -powdering be by a skilfull, and industrious Alchymist extracted, and -separated one from the other. - -In the same manner, and that easily, may Tinne, and Lead bee separated -from Copper, or Copper vessels, from Iron, and Steel overlaid with Tin -without any fire, or water, by the Amalgama of Quicksilver alone. - -Also Beaten Gold, or Leafe Gold, or Silver, as also any other metall -beaten, or ground, being written, or laid over with a pencill, or quill -upon cloth, parchment, paper, leather, wood, stones, or any thing else, -may bee resolved by Quicksilver, and so, that the Quicksilver may bee -afterward separated again from those metalls. - -[Sidenote: By Corrosive waters.] - -Now the separation of metalls in _Aqua fortis_, _Aqua Regis_, and like -corrosive waters, is after this manner. - -Let a metall that is mixed, and joined with another, be taken, and -beaten into thin plates, or brought into powder. Put it into a -separating vessel, and poure upon it common _Aqua fortis_ as much as -is sufficient, let them stand and bee macerated, until all the metall -bee resolved into a clear water. If it be Silver, and contain any Gold -in it, all the Silver wil bee resolved into water, and the Gold wil -also bee calcined, and settle in the bottome like black sand. And after -this manner Gold, and Silver are separated. If now thou wilt separate -the Silver from the _Aqua fortis_ without Distillation, put a plate -of Copper into the water, and the Silver will presently settle in the -bottome of the water like snow, and the Copper plate will begin to be -consumed by little, and little. - -The seperation of Silver, and Copper by common _Aqua fortis_ is done -after this manner. Let the Copper which contains Silver, or the Silver -which contains Copper be brought to thin plates or powder, and put into -a glass vessel, upon which poure as much common _Aqua fortis_ as is -sufficient: and by this means the silver will bee calcined, and settle -to the bottome like white chalk: but the copper wil be dissolved, and -turned into a clear water. If this water, together with the dissolved -copper, be by a Glasse funnel separated from the silver calx into -another Glasse: then the Copper that is dissolved in the water, may bee -so precipitated with common water, or rain water, or any other water, -that it wil settle to the bottom of the Glass like sand. - -Now the separation of hid Gold, from any metall, is by the degree of -Extraction in _Aqua Regis_. For this kind of water will attempt to -dissolve no metall, but only pure, fine Gold, &c. - -The same _Aqua Regis_ doth separate also fine gold from gilded plate. -For if that be washed over with it, the Gold will be separated from it, -&c. - -[Sidenote: By the degree of Reverberation.] - -Moreover also with cement by the degree of Reverberation two Metalls -mixed together may be separated the one from the other, but especially -if they are not in the like degree of Fixation, as Iron and Copper. For -that Metall, which is but little fixed, as Tin, and Lead, is all of it -consumed by the degree of Reverberation in cement. For by how much the -more a Metall is fixed, so much the lesse is it consumed by cement. - -You must know therefore that fine Gold is the most fixt, and perfect -Metall, which can bee destroyed, or consumed by no cement. Next to this -is fine Silver. If then Gold, and Silver be mixed together in one body, -which is wont to bee called part with part, or if Silver contain Gold, -or Gold Silver: I say these being thus mixt if they bee reverberated -into cement, then the Gold remains entire, and not at all injured, but -the Silver is consumed by the cement, and so is extracted from fine -Gold: so also is Copper from Silver, and Iron, and Tinne from Copper, -and Iron, or Lead from Tinne, and so forth. - - -[Illustration: *decorative divider*] - -_Of the Separation of Mineralls._ - -After that wee have explained (as hitherto wee have done) the -separation of Metalls from their Earth, and matter, as also of one -Metall from another, and how it is done having passed through it with -as much brevity as might be: it will in the next place bee necessary -that wee treat also of those things out of which Metalls grow, and -are generated, as are the three Principles. Mercury, Sulphur, and -Salt, as also all Mineralls, in which the first being of Metalls, -_i.e._ the spirit of Metalls is found, as is manifest in Marcasites, -Granats, Cachymies, red Talke, the Azure stone, and the like, in which -the first being of Gold is found by the degree of Sublimation. So in -white Marcasite, white Talke, Auripigmentum, Arsenick, Litharge, &c. -the first being of Silver is found: In Cobaltus, Zinetus, &c. the -first being of Iron: In Zinetus, Vitriall, Verdegrease, &c. the first -being of Copper: In Zinetus, Bisemutus, &c. the first being of Tin: In -Antimony, Minium, &c. the first being of Lead: In Cinnabar, the first -being of Quicksilver is found. - -Concerning this first beginning you must know, that it is a volatile -spirit, as yet consisting in volatility, as an infant lies in the wombe -of its Mother, which sometimes is made like to Liquor, sometimes to -Alcool. - -Whosoever therefore desires to busie himselfe about the getting of the -first being of any such body, or to separate it, must of necessity have -much experience, and knowledge in the Art of Alchymie. - -For if hee shall not diligently and skilfully work in Alchymie, hee -shal attempt many things in vain, and accomplish nothing. - -But after what manner the first being is to be separated out of any -Minerall, is sufficiently explained in the booke called _Archidoxis_, -and need not here tediously bee repeated. - -But as concerning the separation of Mineralls, you must note, that many -of them are to bee separated by the degree of Sublimation as fixed -from those which are not fixed, spirituall and volatile bodies from -fixt bodies, and so accordingly of all the members, as is declared -concerning Metalls. For of all Mineralls there is one, and the like -processe through all degrees, as the Art of Alchymie teacheth, &c. - - -[Illustration: *decorative divider*] - -_Of the Separation of Vegetables._ - -[Sidenote: How Vegetables are separated.] - -The separation of those things, which grow out of the Earth, and are -combustible, as fruits, hearbs, flowers, leaves, grasse, roots, woods, -&c. is made many wayes. - -For first by Distillation the Flegm is separated from them, then the -Mercury, then the Oyle, then the Refine, then the Sulphur, and lastly -the Salt. - -All these Separations being made according to the Spagiricall Art many -notable, and excellent medicines come from thence, which are to be used -as well within, as without the body. - -But now seeing idlenesse is so much in request amongst Physitians, -and all labour and study is turned only to insolency; truly I do not -wonder, that all such preparations are every where neglected, and -coales sold at so low a price, that if Smiths could be so easily -without coales in forging, and working their Metalls, as Physitians are -in preparing their Medicines, certainly Colliers would long since have -been brought to extream want. - -[Sidenote: A reprehension of Physitians.] - -In the mean time I will give to Spagiricall Physitians their due -praise. For they are not given to idlenesse, and sloth, nor goe in a -proud habit, or plush and velvet garments, often shewing their rings -upon their fingers, or wearing swords with silver hilts by their sides, -or fine and gay gloves upon their hands, but diligently follow their -labours, sweating whole nights, and dayes by their furnaces. - -[Sidenote: The commendation of Chymists, and how they differ from other -Physitians.] - -These doe not spend their time abroad for recreation, but take delight -in their laboratory. They wear Leather garments with a pouch, and -Apron wherewith they wipe their hands. They put their fingers amongst -coales, into clay, and dung, not into gold rings. They are sooty, and -black, like Smithes, or Colliers, and doe not pride themselves with -cleane, and beautifull faces. They are not talkative when they come to -the sick, neither doe they extoll their Medicines: seeing they well -know that the Artificer must not commend his work, but the work the -Artificer, and that the sick cannot be cured with fine words. - -[Sidenote: How many degrees of Alchymie there be.] - -Therefore laying aside all these kinds of vanities, they delight -to bee busied about the fire, and to learn the degrees of the -science of Alchymie: Of this order are _Distillation_, _Resolution_, -_Putrefaction_, _Extraction_, _Calcination_, _Reverberation_, -_Sublimation_, _Fixation_, _Separation_, _Reduction_, _Coagulation_, -_Tincture_, &c. - -But how these separations may bee done by the help of distinct degrees -according to the Art of Alchymie, hath been in generall spoken of -already. Wherefore it is needlesse here to make repetition. - -But to proceed to particulars, and briefly to explaine the practise, -you must know that _Water_, _Spirit_, _Liquor_, _Oyle_, &c. cannot -bee separated after one and the same processe, out of Flowers, -Hearbes, Seeds, Leaves, Roots, Trees, Fruits, Woods, by the degree of -Distillation. - -For Hearbs require one processe, Flowers another, Seeds another, Leaves -another, Roots another, Trees another, the Stalkes another, the Fruite -another, Woods another. - -[Sidenote: The degrees of fire in Distillation.] - -And in this degree of Distillation, there are also foure distinct -degrees of Fire to bee considered. - -The first degree of Fire in Distillation is _Balneum Mariæ_, this -Distillation is made in Water. - -Another degree of Fire is Distillation made in Ashes. - -The third in Sand. - -The fourth in a naked Fire: as also Distillation may bee made by _Aqua -fortis_, and other sharp Waters. - -[Sidenote: With what degrees of fire every Vegetable is to be -Distilled.] - -To the first degree of Fire belong, Hearbs, Flowers, Seeds, and such -like. - -To the second, Leaves, Fruits, &c. - -To the third, Roots, and Boughes of trees, &c. - -To the fourth, Wood, and such like. - -Note, that every one of these must bee beaten small, and bruised before -they bee put into the Still. - -And thus much bee spoken concerning the Distillation of Waters out of -the Vegetable substances. - -As concerning the Seperation and Distillation of Oyls, the processe is -the same as that of Water, only some of them are to bee distilled _per -descensum_, and cannot ascend as Waters, the processe of these in this -case is to bee changed. - -But Liquors are not separated in Distillation as Waters, or Oyles, but -are expressed from their corporeall substances with a presse. - -And here wee must know, that there are some Oyles that are pressed out, -and separated after the same manner, by a Presse as liquors are, and -that for this reason, because they should not contract an ill odour -from the Fire, as otherwise they would doe. - -Of this Order is the Oyle of Almonds, Nuts, hard egges, and the like. - -Also wee must note, that all Oyles, if they be prepared, and coagulated -according to the Spagiricall Art, yeeld a kind of Vernish, Gumme, -Amber, or Resine, which may bee also called Sulphur, and that which -remaines in the bottome of the Still may bee calcined, and brought -to ashes, and from it may bee with warme water alone, the Alcali -extracted, and separated from it. - -The Ashes which is left behind is called the Dead Earth, out of which -never any else can bee extracted. - - -[Illustration: *decorative divider*] - -_Of the Separation of Animalls._ - -It is necessary, that Anatomie goe before the separation of Animalls, -that the bloud may bee apart, the flesh apart, the bones apart, the -skinne apart, the bowels apart, the tendons apart, &c. and after this -must every one of these bee separated by it selfe by the help of the -Spagiricall Art. - -Therefore the separations in this place are chiefly 4. - -[Sidenote: Foure degrees of the separation of Animalls.] - -[Sidenote: Mummie, &c.] - -The first draws forth a waterie, and flegmatick humidity from the -bloud. For from the bloud being after this manner, according to the -processe shewed in the book of Conservations, prepared, there comes -forth a most excellent Mummie, and so excellent a _Specificum_, that -any fresh wound may bee cured, and consolidated in the space of twenty -four hours, only with one binding up. - -[Sidenote: Balsome, &c.] - -The second is the separation of fat from flesh; for that being -separated from Mans flesh is a most excellent balsome allaying the -pains of the Gout, and Cramp, and such like pains, if any part affected -bee anointed with it warm. It helps also the tendons of the hands, or -feet, being drawn together, if they bee daily anointed with it. It -cures also the scab, and all kinds of Leprosy. - -Therefore it is the chiefest Chirurgical specificum, and in all cases, -as in wounds and the like most profitable, &c. - -The third is the separation of waterie, and flegmatick moisture, -together with the fat extracted out of bones. For if these two bee -carefully by the Art of Alchymie separated from Mens bones by the -degree of Distillation, and the bones bee reduced, or burnt into most -white ashes by the degree of Calcination; and then these three bee -again after a right manner joined together, so that they resemble -butter, they become a most wonderfull specificall _Arcanum_, with which -thou maist soundly cure any fracture of bones without any pain at three -bindings up, so that thou dost handle, and set the fracture according -to the rules of Chirurgery, and then apply that specificum by way of -plaister, &c. - -This also doth most speedily cure the wounds of the skull, and any -other contusion of bones whatsoever. - -The fourth, and the last is the separation of Resines, and Gummes -from the Skin, Bowels, and tendons. For this Resine being extracted, -and separated out of them by the degree of Extraction, according to -the Spagiricall Art, and coagulated by the beams of the Sun, become -a cleer transparent Glew. Out of this glew being prepared, extracted -and separated out of Mans body, as is prescribed, a most excellent -_Arcanum_, and specificall stiptick comes forth, wherewith Wounds, -and Ulcers may speedily bee consolidated, and their lips bee brought -together: (even as two boards are glewed together with glew put betwixt -them) so that you put two or three drops of it being resolved into the -wound. This also is a singular _Arcanum_ for Burns, Falling of the -nails, Scabs, &c. if the place affected bee nointed with it. For the -skin will presently bee brought over the raw flesh. - -There might many other separations of these and other things bee -reckoned up. But seeing wee have mentioned them in other places, it -would bee but lost labour here to repeat them. It wil bee necessary -that wee speak of those things here, of which wee have made no mention -elsewhere. - -[Sidenote: The last Separation is the last Iudgment.] - -[Sidenote: The Manner of the last Iudgement.] - -And lastly in the end of all things shall bee the last separation, in -the third generation, the great day when the Son of God shall come in -majesty, and glory, before whom shall be carried not swords, garlands, -diadems, scepters, &c. and Kingly jewels, with which Princes, Kings, -Cesars, &c. doe pompously set forth themselves, but his Crosse, his -crown of thorns, and nails thrust through his hands, and feet, and -spear with which his side was pierced, and the reed, and spunge in -which they gave him vineger to drinke, and the whips wherewith hee -was scourged, and beaten. He comes not accompanyed with troopes of -Horse, and beating of Drums, but foure Trumpets shall bee sounded by -the Angells towards the foure parts of the world, killing all that are -then alive with their horrible noise, in one moment, and then presently -raising these again, together with them that are dead, and buryed. - -[Sidenote: Matth. 25.] - -For the voice shall bee heard: _Arise yee dead, and come to judgment._ -Then shal the twelve Apostles sit down, their seats being prepared -in the clouds, and shal judge the twelve Tribes of _Israel_. In that -place the holy Angels shall separate the bad from the good, the cursed -from the blessed, the goats from the sheep. Then the cursed shall like -stones, and lead be thrown downward: but the blessed shall like eagles -fly on high. Then from the tribunall of God shal go forth this voice to -them that stand on his left hand: _Goe yee Cursed into everlasting fire -prepared for the Devill, and his Angells from all eternity: For I was -an hungry, and yee fed me not; thirsty, and you gave no drink; sick, -in prison, and naked, and you visited me not, freed mee not, cloathed -me not, and you shewed no pity towards me, therefore shalt you expect -no pity from me._ On the contrary, hee shal speak to them on his right -hand: _Come yee blessed; and chosen into my Fathers Kingdome, which -hath been prepared for you, and his Angells from the foundation of the -world. For I was hungry, and you gave me meat; thirsty, and you gave me -drink; I was a stranger, and you took me in; naked and you covered me; -sick, and you visited me; in prison, and you came unto me. Therefore -I will receive you into my Fathers Kingdom, where are provided many -mansions for the Saints. You took pity on me, therefore will I take -pity on you._ - -All these being finished, and dispatched, all Elementary things wil -returne to the first matter of the Elements, and bee tormented to -eternity, and never bee consumed, &c. and on the contrary, all holy -things shall return to the first matter of Sacraments: _i.e._ shall be -purified, and in eternall joy glorifie God their Creator, and worship -him from age to age, from eternity, to eternity, Amen. - - - - -[Illustration: *decorative divider*] - - OF THE - NATVRE - Of Things. - - - - -_THE NINTH BOOK._ - -_Of the Signature of Naturall things._ - - -In this Booke it is convenient for us speaking of the Signature of -things in the first place, to declare by whom things are signed, and -who the Signator is, and how many things there be that are signed. You -must therefore know, that things that are signed are of 3 sorts. The -first sort of them Man signs: the second, the Archeius: the third, the -stars of supernaturall things. Therefore upon this account there are -three Signators: Man, the Archeius, and Stars. - -Moreover, you must note, that impressions signed by men do bring with -them a perfect knowledge, and judgement of hid things, and impart the -knowledg of their hid vertues, and faculties. - -The markes of the Stars cause Prophecies, and Presages, and declare the -supernaturall vertues of things, and take out the true judgements, and -signes, in Geomancy, Chiromancy, Physiognomy, Hydromancy, Pyromancy, -Necromancy, Astronomy, the Berillisticall art, and other Astrall -sciences. - -But that wee may explain briefly, and truly all the signes, or markes, -it wil be necessary in the first place, that wee speak of those signes -of which Man is the Signer. Those being understood; you may the more -rightly understand the rest, whether naturall, or supernaturall. It is -therefore known, that the _Iews_ carry about them, upon their cloak, or -coat a yellow sign. And this is nothing else but that mark, by which -they would have you, when you meet them, to know that they are _Iews_. -So a Serjeant is known by his divers coloured coat, or sleeve. So every -Magistrate apparells his servants with his own colours, and liveries. - -Every Mechanick marks his work with a certaine signe, that every one -may know whose work it is. - -For which end Carriers wear the liverie of their master, or city, that -it may be known whom they serve and from whence they travell, that -thereby they may goe the safer. - -So every Souldier wears a marke, or badge, as colours, black, white, -yellow, green, blew, or red, &c. that he may be distinguished from the -enemie. Hence it may bee known that this is _Cesars_ souldier, that the -_Kings_, this an _Italian_, this a _French_ souldier, &c. - -These are signes which belong to order, or office, of which many more -may bee reckoned up. But yet because wee have intended to describe the -signes of naturall, and supernaturall things, wee shal not fill up this -booke with other signes. - -As concerning those signes, which Man makes, which doe not only respect -order, office, or name, but conduce to the knowing of his knowledge, -age, dignity, degree, &c. You must know concerning Money, that every -kind thereof hath its peculiar triall, and marke, by which it is known, -how much it is valued at, who is the Master of it, and in what place it -is usually currant. Hence is that _German_ Proverb, Money is no where -more in request then where it was coined. - -The same also is to bee understood of things that are looked upon and -examined by men sworn and appointed for that purpose, before they bee -signed: as Cloth which is marked with peculiar marks, by which it may -be known, that in examining they were found good, and proved. Why is a -seal put upon Letters, but that there is a certain bond, which it is -lawfull for no man to violate? For a seal is a confirmation of Letters, -whence they are of all men accounted ratified. Without a seale an -Acquitance is void, and of no force. - -After the same manner many things are marked with few letters, names, -or words, as books, which being writ upon the outside but with one -word, doe presently shew what is contained within. - -The same rule also there is for glasses and boxes in Apothecaries -shops, all which are discerned by peculiar names, or papers put upon -them. Unlesse that were done, who could discern so many Waters, -Liquors, Syrups, Oyles, Powders, Seeds, Unguents, &c. and all simples? -After the same manner doth the Alchymist in his Elabatorie mark with -names, and papers all Waters, Liquors, Spirits, Oyles, Flegms, Crocus, -Alcali, and all species, that thereby hee may when there is occasion -make use of any of them, and know them: without the help of which his -memory could never bear them. - -So also may all houses and buildings bee marked with numbers or -figures, that the age of every one of them by the first sight of the -number may presently be known. - -These and other things that are marked I was willing to shew to you, -that these being comprehended, I might bee the better understood by you -in the rest, and so the signification of every thing might bee the more -plain, and clear. - - -[Illustration: *decorative divider*] - -_Of the Monstrous Signes of Men._ - -[Sidenote: Divers monstrous signes or Markes.] - -[Sidenote: What monstrous signes shew.] - -Many men are brought forth deformed with monstrous marks, or signes: so -one abounds with one finger, or Toe, another wants one. The fingers of -some grow all together in the mothers womb. Another hath a wry foot, -arm, or neck, &c. and brings it with him out of the womb. Another hath -a bunch in his back: so also, are Hermaphrodites born, _i.e._ they -which are both Male, and Female, and have the members both of Man, -and Woman, or else want both. I have observed many of these monstrous -signs, as well in Males, as in Females, all which are to bee accounted -for monstrous signes of secret evil ascendents. Whence that proverb is -made good; The more crooked, the more wicked: Lame members, lame deeds. -For they are signes of vices, seldome signifying any good. - -As the Executioner marks his sons with infamous markes: so the evil -Ascendents impresse upon their yong, supernatural mischievous marks, -that they may bee the better taken heed of, which shew some marks in -their forehead, cheeks, ears, fingers, hands, eyes, tongues, &c. being -short, or cutted. Every one of these infamous signes denotes a peculiar -vice. So a mark burnt upon the face of a Woman, or the cutting off her -ears, for the most part signifies theft: the cutting off the fingers, -cheating Dicers: the cutting off the hand, breakers of the peace: -the cutting off two of the fingers perjured: the pulling out of the -eye, cunning, and subtile villains: the cutting out of the tongue, -blasphemers, slanderers, &c. So also you may know them that deny the -Christian Religion by a crosse burnt in the soles of their feet, -because _viz._ they have denyed their Redeemer. - -But that passing by these we may proceed to the monstrous signs of -Malignants ascending, you must know, that all monstrous signes do not -arise from an Ascendent only, but oftentimes also from the stars of -Mens minds, which continually and every moment ascend, and descend -with the fancy, estimation, or imagination, no otherwise then in the -superiour firmament. Hence either from fear, or terrour of breeding; -Women, many monsters, or children marked with monstrous signes in the -womb, are borne. The primary cause of these is fear, terror, appetite -from which is raised the imagination. If a woman with child begin to -imagine, then her heaven by its motion is carryed round, no otherwise -then the superiour firmament every moment, with Ascendents, or risings, -or Settings. For according to the example of the greater firmament, the -stars of the Microcosme also are moved by Imagination, untill there be -an assault, whereby the stars of the Imagination convey an influence, -and impression upon the Woman that is breeding, just as if anyone -should impresse a seale, or stamp money. Whence these signes, and -geniall marks are called Impressions of inferiour stars, of which many -Philosophers have wrote many things, and men have endeavoured much to -give a full, and rationall account of, which could never yet bee done. -Yet they doe adhere, and are impressed on the infants, as the stars of -the Mother, whether frequent or violent, doe rest upon the Infants, or -the Mothers longing is not satisfied: For if the Mother long for this, -or that meat, and cannot have it, the starres are suffocated as it were -in themselves, and dye: And that longing doth follow the infant all its -life time, that it can never bee well satisfied. The like reason is -there of other things, of which we shall not hear Discourse any further. - - -[Illustration: *decorative divider*] - -_Of the Astrall Signes of Physiognomy in Man._ - -[Sidenote: The Originall of Physiognomie.] - -The signes of Physiognomy receive their original from the superior -stars; this art of Physiognomy was greatly esteemed of by our -Ancestors, and especially by Heathens, Tartars, and Turks, &c. and -other people, amongst whom it was the custome to sel men for slaves, -and it is not yet altogether laid aside amongst Christians. Yet -together with it many errors crept in, not yet taken notice of by any, -whilest every blockish ignorant fellow would take upon him without -any manner of judgement to judge of any one. Where it is worthy of -admiration that those erours should never bee taken notice of from the -workes, deeds, and abilities of the men. - -Now if any one shall in this place argue against us, saying, that the -signes of Physiognomy are from the stars, and that the stars have no -power to compell any one or stir him up; he indeed doth not speak -amisse: but yet there is some difference in it which must be taken -notice of, because the stars compell some, and others they doe not -compell. - -[Sidenote: Man is the Lord of all other Creatures.] - -[Sidenote: How a man may withdrawe him selfe from one star, and bring -him selfe under another.] - -For here we must know, who can rule or constrain the stars, and who can -be governed by them. Therefore for this you must note, that a wise man -can rule the stars, and not be subject to them. The stars are subject -to a wise man, and are forced to obey him, and not he the stars. But -the stars compell an Animall man, that whither they lead him hee must -follow, just as a thief doth the gallows, and a high-way robber the -wheel, the fisher the fishes, the fowler the birds, the hunter the wild -beasts. And what here is the cause of this, but that such a kind of -man doth neither know himself, nor his own strength, never considers, -or thinks that he is the lesser world, and that he hath the universall -Firmament with the powers thereof hid in him? Wherefore he is called -an Animall, an ignorant man, and a slave to any base service, and all -earthly matters; yet whereas he received that priviledge from God in -Paradise, that hee should rule, and reign over all other creatures -of the Universe, and should not bee obedient to them; therefore God -created him last of all, all the rest being made before him. This -priviledg man afterwards lost by his fall: but yet the wisdome of man -was not made servile, nor did hee let that liberty goe out of his -hands. Whence it is requisite that the starres should follow him, and -obey him, and not he the stars. And although hee indeed be the son of -Saturne, and Saturn his Ascendent; yet hee can remove himselfe from -him, and so overcome him, that he can be the off-spring of the Sun; -and bring himselfe under any other planet, and make himselfe its Son. -And it is the same case here as with a Digger, who for a time hath -spent his pains with the Master of the Mines, and with the hazard of -his life hath performed his service faithfully, at length reasons, and -discourseth with himselfe thus. - -What will become of thee at last, if thou spendest all thy life under -the earth, and by thy continuall labours dost also bring thy body, and -life into danger? I will get a release from my Master, and I will serve -another Master, where my life may be made sweeter, where I may have -plenty of meat, and drink, where I may wear better clothes, have little -work and much wages, where there shall bee no danger of the mountain -hanging over mee, and ready to fall upon me, &c. After this manner hee -would bee at liberty, when as otherwise hee must remaine a Mercenary -servant, and slave, pining away with much labour, and low feeding, &c. - -Now you see how a wise man commands the stars, and can remove himselfe -from any malignant planet, and bring himselfe under another better, -how he can bring himselfe out of slavery into liberty, and can free -himselfe out of the prison of an ill planet. - -So also an Animall man, who is the son of the Sun, of _Iupiter_, -_Venus_, and _Mercury_, may remove himself from a benigne planet, and -subject himself to _Saturne_, or _Mars_: such a man is like to a man, -who runs from a religious Colledge, and being impatient of an easy life -becomes a Souldier, or else a man of no repute, who afterwards spends -all his life in sorrow, and misery. - -Such an one also is a rich man, who being given to levity, spends, -and wasts all his goods, in Dicing, Feasting, Whoring, &c. which hee -gives himselfe to so long untill all bee spent, then hee comes to want, -and being miserably afflicted with infamous want, becomes deservedly -a laughter and scorn to all men, yea even to the very boyes in the -streets, whom you may hear saying: Behold a beggerly man worth nothing, -who when hee was a Master disdained his Mastership, and had rather be a -slave, a begger, a slave to servants; seeing he can never come to his -priviledg again. - -And hither doth a Malignant star, or Ascendent drive him. Unlesse he -had been a foole, and dishonest, he had not left so certain a Dominion, -which hee had over the stars, but had strove against it: And although -of himselfe hee knew not how to resist the stars; yet hee might have -bent his mind to the examples of others; thinking thus with himselfe: -See how rich that man was, but foolishly, and shamefully hath brought -himself to poverty. Also he lived gallantly, without much labour, had -so much meat, such wages, that he could not live better. Now he lives -sparingly, and sordidly, and in stead of Wine hee must drinke Water, -his labours daily increase, his wages decrease. - -Now how often doth such a kind of Man talke after this manner with -himselfe. What have I done? Whither am I running headlong, so basely -spending my goods that I got, who will repaire my estate? If ever I -shall receive what hath been thus spent, I will take a far other course -of life, and will by my harms learne to bee wise, and will make amends -for my evill deeds. - -[Sidenote: No man is wise by his own harmes, but by anothers.] - -But it is convenient to know, that no man can bee wise by his owne -harme. For it is a foolish, and senselesse thing to bee wise by ones -owne harme. Let him that will be wise, be wise by another mans example, -not by his owne. For hee that hath once spent his estate, would spend -it againe if hee should have it, and he that once perisheth, perisheth -for ever. Hee which once hath cast a Dice, casts it again. Hee which -once stole, and escaped the gallowes, will endeavour to steal the -second time also. For hee thinkes thus with himselfe. My enterprizes -have succeeded once, and again, and why not the third, or fourth time? -If God should once restore what I have lost, hee would restore it the -second, and third time, &c. If hee did not forsake mee in my first -misery, hee will not in the second, or third, &c. - -All these doth an Animall man doe, the servant, and slave of the stars, -who is turned every where, and moved by the stars, as a Reed in water. - -And this is the reason why his life is spent in misery, and he dies in -infamy. - -Who therefore will sustain such servitude, and not deliver himselfe -from such a nasty prison? For any one may by his owne wisdome, together -with the help of his star, deliver, and free himselfe from thence. -Consider the matter thus: - -A Fowler by his prudence, and help of his star, overcoming another -starre, needs not goe after birds, for they will come after him flying -to unusuall places, contrary to their nature. - -So a Fisherman can by making use of the wisdome which God hath given -him make fishes swim to him of their own accord, so that he may take -them up with his hands. - -A Hunter improving his wisdome, doth by his star so compell the wild -beasts, that hee need not follow them, but they will follow him without -any impulse of nature. So also of the rest of living creatures. - -[Sidenote: Stars are twofold.] - -Now for the better understanding of these things, you must know, that -Stars are twofold; terrestriall, and celestiall, these of wisdome, the -other of folly. - -And as there are two worlds, the greater, and the lesser, and the -greater governs the lesser: so also the starres of the Microcosme doe -rule, and overcome the celestiall. - -[Sidenote: The end of the Starrs is to serve, not command man.] - -Neither did God create the planets, and other stars of the heaven, -that they should rule over man, but that they, as all other creatures, -should obey, and serve him. And although the superiour stars doe -incline men, and signe them as also all other terrestiall bodies, with -naturall signes, according to the manner of their generation; yet that -is no power, or soveraignty, but only a predestinated command, and -office, whereby nothing may remaine hid, or concealed, but the inward -force, and power may bee brought forth by exteriour signes. - -[Sidenote: Signes are twofold.] - -But to return to our purpose of the Physiognomicall signes of Men, you -must know, that they are twofold, in externall shape indeed alike, but -in power, and effect unlike. - -Some are from supernaturall stars of the heaven, the other, from the -inferiour starres, _viz._ of the Microcosme. - -[Sidenote: What are Physiognomicall signes.] - -Whatsoever the superiour star signes according to generation, even to -the midle age, that thing signed is predestinated, not wanting peculiar -powers. For it doth testifie of the nature, and condition of Man. -Whatsoever therefore the inferiour star of the Microcosme doth sign in -generation, hath its originall from the Father, and Mother, _viz._ as -oft as the Mother by her imagination, or appetite, feare, or terror -hath by contact affected her infant in her womb with supernaturall -signes, which are called the Mothers marks, or the Womb marks, of -which since wee have spoke already, wee shall now save the labour of -iteration; seeing our purpose is only to treat of Physiognomicall -signes, where wee shall speak only of the predestinated signes of the -stars, under which wee understand those signes of Men, which neither -their Father, or Mother had any likenesse of in their body. - -Of this sort are black, gray, little, or great eyes, long, crooked, -sharp, nose, pits in their cheeks, the cheek-bone being raised up, a -flat, or broad nose, small, or great ears, long neck, long face, wide, -or little mouth, thick or small, many or few, black, yellow, and red -haires, &c. - -If one, or more of these signes appear in Man, you must know, that they -doe not want their signification. - -But it is necessary that you consider them according to the -Physiognomicall art, and that you have certain knowledge of the Art -of Signatures, whereby you may know through the externall signes the -internall man. - -[Sidenote: What Black Eyes signifie.] - -But to proceed to the practise of what we intended, and to reckon up -some of the signes of Men, and their signification in part. - -You must know, that black eyes besides a healthful constitution, also -many times signifie a constant mind, not wavering, or fearfull, but -lusty, hearty, true and loving vertue. - -[Sidenote: What Gray.] - -Gray eyes are a signe of a deceitfull, and changeable man. - -[Sidenote: Weake Eyes.] - -Weak eyes signifie good judgement, witty, and profound deliberation. - -[Sidenote: Purblind.] - -Purblind eyes, and such as turne upward, and downward, and to both -sides, signifie a false man, and crafty, that cannot easily be -deceived, treacherous, hating labour, slothfull, getting his living -slothfully, by Dice, Usury, Whoring, Robbery, &c. - -[Sidenote: Small and deep.] - -Small and deep eyes doe for the most part signifie weak, and feeble -eyes, and blindnesse ensuing in old age, as also strong men, warlike, -bold, deceitfull, nimble, factious, patiently undergoing their -condition, yet the end of whose life is for the most part tragicall, &c. - -[Sidenote: Great.] - -Great eyes, a covetous, ravenous man, especially if they hang out of -the head. - -[Sidenote: Alwayes Winking.] - -Eyes that are alwaies winking, declare a weak sight, and a man to be -fearefull, and solicitous. - -[Sidenote: Rolling.] - -Rolling Eyes shew an amorous affection, and a prudent man, and a man of -quicke intention. - -[Sidenote: Continually dejected.] - -Eyes continually dejected shew a bashfull, modest man, &c. - -[Sidenote: Red.] - -Eyes that are red, signifie a bold, and strong man, &c. - -[Sidenote: Cleare.] - -Clear eyes, and not easily moveable, shew an heroick, magnanimous, -strong, chearfull, and a man formidable to his enemies, &c. - -[Sidenote: Eares great.] - -Great eares shew a good hearing, a good memory, attention, diligence, a -sound brain, and head, &c. - -Low eares are an ill omen. For, for the most part they signifie a man -to be malitious, fraudulent, unjust, and a bad hearing, a bad memory, a -bold man, and easily exposing himselfe to dangers. - -[Sidenote: A long Nose.] - -A long nose, and crooked downwards is a good sign, it signifies a man -to bee valiant, prudent, close, rigorous, and yet just, &c. - -[Sidenote: A flat Nose.] - -A flat nose signifies a man to be malicious, lustfull, given to lying, -inconstant, &c. - -[Sidenote: Sharp.] - -A sharp nose, a man to bee a turne-coate, a mocker, &c. - -[Sidenote: Long.] - -A long nose, a man to be slow in all his actions, and to be of a very -quick smell. - -[Sidenote: Hollow cheeks.] - -The cheekes with pits in them signifie a man to bee talkative, a -Scorner, contentious, &c. - -[Sidenote: A long Chin.] - -A long chin, with a long face, signifie a man to be given to anger, and -slow to labour, &c. - -[Sidenote: A divided Chin.] - -A divided chin signifies a man to bee faithfull, officious, subtile, -and various in his words, speaking one thing, and meaning another, -angry, yet sorry for his anger, ingenious, and given to inventions. - -[Sidenote: A great Mouth.] - -A great and large mouth signifies a man to bee a great devourer, silly, -foolish, imprudent, dareing, &c. A little mouth signifies the contrary. - -[Sidenote: Lips drawn to.] - -Lips drawne to, where the upper is greater then the lower, signifie a -man to bee angry, warlike, couragious, yet for the most part of rude, -and uncivil behaviour, and manners like to a swine. - -[Sidenote: Lips great beneath.] - -Lips great beneath, signifie a man to be dull, foolish, and blockish, -&c. - -[Sidenote: Haire signifies nothing by Art.] - -Judgement by the haires either of the head, or beard, is not very -certain, because use teacheth that they can be divers wayes varyed, as -to bee made black, or yellow, or red, or white, and hoary, or curled, -soft, or hard, as any one desires to have them. - -Hence it will come to passe, that many who are otherwise skilfull -enough in the Art of Physiognomy would be most shamefully deceived, -whilst they should rashly judge by the hairs, imputing that to the -stars, which should rather be ascribed to men themselves. - -Yet it cannot bee denyed, but that haires firmly fastened on the head, -doe signifie a good health of the head, as also of the whole body. - -And this is the reason, why they that buy Horses pull their tails, -that by this means they may judge of their soundnesse. - -So Hogges are tryed by their bristles, Fish by their shells, and -scales, a Bird by his feathers, &c. - -[Sidenote: Long Necks.] - -The necke, if it be too long, signifies a man to bee sollicitous, -prudent, and attent, &c. - -[Sidenote: Broad Shoulders and backs.] - -Broad shoulders, and backe, signifie a man to bee strong, and able for -carrying or removing, &c. - -[Sidenote: Musculous Armes.] - -Armes that are musculous, signifie a man to be strong and able for any -exercise, as beating, pounding, shooting, &c. - -[Sidenote: Hard hands.] - -Hands that bee hard signifie a man to bee laborious, and a hireling, -&c. Soft hands, the contrary. - -[Sidenote: A short Body.] - -A short body, and long legs signifie a man to be a good runner, to bee -easily satisfied with meat, and drinke, and for the most part to bee of -a short life. - -Great and clear veines under the middle age of man signifie a man to be -full of bloud and juice, but above the midle of his age to be commonly -sick, yet long lived. - -[Sidenote: Nothing can be judged by the manners, and behaviour of Men.] - -As much as concerns the manners, gestures of men, nothing can be so -easily known, and judged by them. - -For experience teacheth that these can every moment bee changed, as -to deceive the Signator, and make him erroneous in his judgement: -And because it hath not been observed hitherto so accurately by all -Astronomers; It is therefore the Signators part not alwayes to look to -the manners and actions of men, but rather to other signs of the body, -which are fixed, and can by no Art be counterfeited or changed. - -For if red hairs, moving the forehead, and eyelids, a cheerfull, -raised, and unmoveable countenance, a frequent agitation of the mouth, -a stout mused walking, and a light mind, should necessarily declare a -man to be a gallant souldier and stout, every one could by his industry -and art make himselfe seem to be such an one; that hee might by his -lookes bee the better approved of, and obtaine greater pay. - -The like also may be judged of other kinds of behaviour, which pretend -to wisdom, folly, truth, lying, fortune, victory, &c. - - -[Illustration: *decorative divider*] - -_Of the Astrall Signes of Chiromancy._ - -Concerning the Signes of Chiromancy, we must hold that they doe arise -from the superiour stars of the seven planets; and that wee must know -and judge of them by the seven planets. - -[Sidenote: What Chiromancy is.] - -Now Chiromancy is an Art, which doth not only look into the hands of -men, and make judgement by their lines and wrinkles, but also considers -all hearbs, woods, hard stones, earthes, and rivers, and whatsoever -hath lines, veins, or wrinkles. - -Neither doth this Art want its errours, which those Astronomers were -guilty of. - -For they assigned the fingers of both hands to the planets, and -chiefest stars, whereas there are but five fingers in one hand, and in -both ten, yet the planets are reckoned but seven. - -How then can these things agree amongst themselves? - -Now if there were seven fingers on each hand, it then might bee -granted, that every finger might bee ascribed to severall planets. - -[Sidenote: Whether the fingers be assigned to the Planets.] - -But yet it falls out many times, that some men may have but seven -fingers on both hands, the rest being casually cut off: but seing that -they were cut off, and just seven were not at their birth, this matter -cannot be related hither. - -And if it should be so, that a man should bee borne with seven fingers, -whether on one hand, or on both: yet that were monstrous, and beside -the usuall order of Nature, and not subject to the stars. Therefore -this also cannot belong to this place. - -But if there must be but five fingers on each hand, and seven planets, -and these mutually bee compared amongst themselves, it would then be -convenient that the lots of the planets should be put into a box, to -know which two planets must give place, and bee left out. - -Yet because this cannot bee, and the planets have neither dice, nor -lots in the Firmament; It would be worth wondering at, if any one -should usurp this power to himself, as to allot by the name of the -planet, and signe, the thumb to _Venus_, the fore-finger to _Iupiter_, -the midle-finger to _Saturne_, the ring-finger to the _Sun_, and the -little-finger to _Mercury_, in the meane time casting out _Mars_, and -the _Moon_, as it were out of their tribe and liberty. - -Which things being so; who can wonder that _Mars_ doth stir up his -sons with just indignation to kill that caster of lots, or to beare -a perpetuall hatred against him? Who can wonder why the Moon should -enfeeble the brain of that player, or take away his reason? - -And this is their first errour, which, as wee have said, they have -committed in Chiromancy. - -The second errour in it is this: - -It oftentimes happens that the originall, and naturall lines of the -hands are changed by hurts, and casualties, or are made greater, or -lesser, or doe appear in other places. - -For as if there be a high-way obstructed by any thing or be stopt up -by the fall of a mountain, or be spoiled by the overflowing of waters, -men go about in another way neer to it: so it happens in the old lines -of the hands, that sometimes after the curing of wounds, or ulcers, -together with new flesh, also new lines doe grow out, and the old are -quite abolished. - -In the same manner also by reason of hard labours the lines are -defaced, or they which were originall grow great; as it is in trees: -For if a young tree send forth many branches on all sides, these being -cut off, the tree it selfe becomes bigger. - -But that wee may at length proceed to the practise of the Art of -Chiromancy, and briefly declare our opinion; I would have you know, -that I will indeed change nothing of what concerns the hands, but -acquiesce, and be satisfied with the observations, and descriptions of -the Ancients. Yet I purpose in this practise of Chiromancy to write of -those things, of which the Ancients have made no mention of, as of the -Chiromancy of Hearbs, Woods, Stones, and the like. - -[Sidenote: The Chiromancy of Hearbs and Woods.] - -And it must first be noted, that all Hearbs, which are of one kind must -be of one, and the same Chiromancy. - -[Sidenote: What use is of them.] - -But if their lines bee unlike, and appeare greater, or lesser in some -of them: that is, by reason of their age. Wee doe therefore clearly -professe, that the Chiromancy of Hearbs, conduceth to nothing else but -to know, and understand the age of any Hearb, or Root. - -But by way of arguing any may here object, that there is no hearb as -long as it growes is older then another, four or five monthes at the -most, if the supputation begins from May till Autumne, at which time -hearbs die, and fall from their root. - -[Sidenote: The condition of the spirit of the Hearb.] - -To this I answer, that from God there is but one vertue in a root, -which is the first being and spirit of the hearb, by reason of which -the hearb grows, and is supported untill the predestinated time, and -untill it bee exalted to the production of seed. And this is a sign, -and a mark, that the vertue returns back to the root, and so the hearb -is dryed. As long as that spirit which is the chiefest vertue of the -hearb remaines in the root, the hearb every yeer is renewed: unlesse it -be, that that spirit together with the hearb be taken way, and decayes. -Then the hearb is not renewed. For the root is dead, and hath no more -life remaining in it. - -But after what manner that spirit together with the hearb is taken from -the root, or with the root from the earth, that the vertue thereof -cannot goe backe into the root, or from the root into the earth, is -not to be considered in this place. For that is a sublime mystery -of Nature, and not to be openly discovered by reason of ignorant -Physitians, who doe not only scoffe at but contemne such secrets. -Therefore what here wee have omitted, wee shall set downe in our -Herball. - -Moreover, by how much the younger hearbs are, so much the more doe they -excell in power and vertue. - -As by age a man is weakned, and fails in strength, so also doe hearbs. - -But to know what the Chiromancy, and age of hearbs, and such like -things, is, daily experience is required, seeing the number of their -years is not written upon them, but it must be divined, as I have said, -by Chiromancy only. - -Now Chiromancy doth not consider numbers, letters, or characters, but -lines, veins, and wrinkles only, &c. according to the age of any thing. -For by how much the older a thing is, so much the greater, and easier -to be seen are the lines, and the vertue, and operation of the thing so -much the duller. - -[Sidenote: Young hearbs must be applyed to old diseases, and so on the -contrary.] - -For as a disease of one moneth or yeare, is more easily cured then that -which is of two, three, four, or five moneths, and years: So an hearb -doth sooner cure a disease of one moneth, or year, then that which is -of two, three, or four moneths, or years. And for this cause young -hearbs must bee applyed to old griefs; and old hearbs or medicines to -young or new diseases. For if an old hearb should be applyed to an old -disease, the blind would lead the blind, and both would fall into the -ditch. - -This is the reason why many medicines doe not work, but are taken into -the body, and possesse the members, as dirt sticks to the shooes, -whence diseases are afterward doubled, &c. - -Now ignorant Physitians never considered this, but by their ignorance -have destroyed more then ever they cured. - -In the first place therefore, you that are Physitians must know, that -the medicine must be younger then the disease, that it may bee stronger -to expelle it. For if the medicine be more powerfull then the disease, -the disease will be overcome as fire is quenched with water. But if the -disease bee stronger then the medicine, it turnes the medicine into -poison, whence diseases are afterward doubled, and increased. - -So if a disease bee like Iron, it must be cured with a Chalybeat -medicine. For Steel cannot be overcome by Iron. The more powerful doth -alwaies overcome, and the weaker is overcome. - -Although therefore it was not our purpose in the beginning to write -in this place of Physick, yet for the sake of true, and genuine -Physitians, I could not pass over these things in silence. - - -[Illustration: *decorative divider*] - -_Of Minerall Signes._ - -[Sidenote: How Mineralls differ.] - -Mineralls also, and Metalls before they come to the fire have their -true signes, and significations, which they have received from the -Archeius, and the superiour stars, every one of them resembling some -kind of them by distinct colours, and differences of the earth. For the -Minerall of Gold, is distinct from the Minerall of Silver: so also is -the Minerall of Silver from that of Copper: and the Minerall of Copper -from that of Iron: so the Minerall of Iron from that of Tinne, and -Lead, and so of the rest. - -No man can deny, but that the Minerall, and all Metallick bodies of -Mines, which lie hid in the earth, may be known by art of Chiromancy -by their exteriour signes. That is, the Chiromancy of Mines, Veines, -and Conduits, &c. by which not only those things, which being hid -within them, are brought forth, but also a certaine depth, and -richnesse of the Mine, and plenty of Metall is manifested. And in this -Chiromancy three things are necessary to be known, _viz._ the age, -depth, and breadth of the veins, as hath been said a little before of -hearbs. For by how much the older the veins are, by so much the richer, -and more augmented are the Mines. - -Concerning this we must know thus much, that all Metalls, which as yet -lie hid in their matrix doe constantly grow. - -[Sidenote: There are Three chiefe heads of all things.] - -Whence also it is manifest, that every thing that growes, although it -be placed out of its matrix cannot be made lesse, but forthwith grows, -(_i.e._) is multiplyed, and according to its substance, measure, and -weight, grows untill the predestinated time. Now this predestinated -time is the third part, of the appointed age of all Mineralls, -Vegetables, and Animalls, which are the three chief heads of all -earthly things. - -Now whatsoever doth yet remaine in its matrix, doth grow so long untill -the matrix dies. For the matrix hath its appointed time to live, and -die, especially if it be subject to externall Elements. - -[Sidenote: What is the tearme of Elements.] - -That which is not subject to them, hath no other time, or term then the -Elements themselves have, with which it also shall die and perish in -the day of Renovation (which is their term.) - -Hence it follows, that all things which are within the earth are not -subjected to the externall Elements, neither are they sensible of -cold, or moisture, or drynesse, or wind, or aire, by which they may -bee destroyed. Such kind of bodies therefore cannot bee putrefied, or -contract any filthinesse, or stink, or die, as long as they continue -within the earth, in their Chaos. - -So much be spoken of Metalls, and as of them, so also it may bee said -of many men, who in the caves of mountaines live some hundreds of -years, as if they were gyants, or pygmies, of which we have wrote a -particular book. - -But to descend to the practise of the Chiromancy of Mines, which wee -shall give you to understand in few words; you must know that the -veines by how much the deeper, and broader they are, so much the older. -For where the course of the veins is a great way extended, and at -length decay, and are not hidden, it is a bad signe. For as the courses -of the veins doe decay, so also doe the Mines themselves decay, which -they signifie by their depth. Although sometimes there are good Mines -found, yet by how much the deeper they goe, they doe more, and more -decay, so that it is not worth while to worke in them. But when the -veins are enlarged with other additions, or oftentimes cut off, it is -a good signe, shewing that the Mines are good not only in the top, but -that the same also are increased, and multiplyed in depth, and length -for the most part, the Mines being made more rich, afford pure gold, -and so a most large treasure. - -It is without ground, that many Miners commend those veins only which -go directly downward, and incline from the East to the West. For the -nature of the Mines and experience teacheth, that veins oftentimes -which bend from the West to the East, or from the South to the North, -and so contrarily from the North to the South, are not lesse rich then -others are. Therefore there is no vein to be esteemed before another. -But we think it convenient to discourse of this no longer. - -[Sidenote: By what signes Mines are discovered.] - -Now concerning the other signes of the internall earth, as also the -colours of Mineralls, we shall briefly discourse of them thus. - -As oft as Miners fall upon a fat earth, which doth signifie a vein of -a pure, and new metall, that is a very good signe assuring that, that -Metall, of which it is a vein, is not far off. - -So also if the earth that is digged have no Metall in it, but be fat, -of a white colour, or black, or like clay or green, or blue, &c. then -that also is a good signe of some good Metall that is hid under it. -Therefore you must continue digging, and not give over. - -Miners in the first place have respect to the excellent, beautiful, -and chiefest colours, as are green earth, or Chrysocoll, Verdegrease, -Azure, Cinnabar, Sandaracha, Auripigmentum, Litharge of Gold, and -Silver, &c. every one of these almost doe for the most part signifie a -peculiar Metall, or Minerall. - -So Verdegrease, Chrysocolla, green earth, for most part signifie Copper. - -So Azure, or white Arsenick, or Litharge of Silver signifie the Metall -of Copper. - -So Cinnabar, and Sandaracha do sometimes signifie Gold, sometimes -Silver, and sometimes a mixture of both. - -So Auripigmentum, red Sulphur, and Litharge of Gold, for the most part -signifie Gold. - -So when Chrysocoll is found mixt with the Azure, or the Azure with -Chrysocoll, and Auripigment, for the most part they signifie an -excellent and rich Minerall. - -Where stones, or earth are found of an Iron colour, they doe certainly -betoken an Iron Mine. - -You must note, that sometimes it comes to passe, that the Archeius of -the earth doth by some secret passage cast up some Metall from the more -inward part of the earth. And that is a good signe. - -Miners therefore must not bee discouraged when they see such certaine -signes, and hope of some excellent Mine lying under. And if thin leaves -of Metalls, like Talke, do adhere to rocks, or stones, that is a most -sure sign. - -[Sidenote: What Coruscations signifie in Mines.] - -Now concerning Coruscations they must bee diligently, and studiously -observed, for, they are most certain signes of Metalls lying hid under -them, as also of the same extent, and same kind. Where yet wee must -note, that those Metalls are not yet come to perfection, but are as yet -in their first being. And whither soever the Coruscation reacheth, so -far also reacheth the course of Metalls, &c. - -[Sidenote: Coruscations are of three colours.] - -Moreover you must know, that Coruscation is of a threefold colour, as -White, Yellow, and Red, whereby all Metalls are discovered to us. For -a white Coruscation signifies white Metalls, as Tinne, Lead, Silver, -&c. a red Coruscation signifies red Metalls, as Copper, and Iron, &c. a -yellow Coruscation signifies golden Metalls. - -Add moreover, that a thin, and subtil Coruscation is the best signe. - -For as you see it is in trees, that by how much the fewer flowers there -are, so much the better, greater, and more savory are the fruit: so -also small and subtile Coruscations signifie subtile and excellent -Metalls, as the contrary doe the contrary. - -Moreover you must know, that as long as those Coruscations appear, -whether they be great, or small, or of this or that colour, the Metalls -in those Mines have not yet attained to perfection, but are yet in -their first being as the sperm of a man in the matrix of a woman. - -[Sidenote: What Coruscation is.] - -But now what Coruscation is, wee must consider in this place: and we -must know that it appears in the Mines by night like a sparkling fire, -no otherwise then gunpowder that is laid in a long train, and being -kindled at one end makes a long flashing. - -After the same manner is Coruscation carried along, from the East to -the West, or from the West to the East, from the South to the North, or -contrarily. - -All these Coruscations, how ever they appear, are a certain signe of -Courses of Metalls, that by them they may be known, and Metalls as -certain gifts of God may be brought forth out of the earth. For what -God created for mans use, hee put that nature into it that it should -not be hid: and although it were hid, yet he made peculiar externall -signes which conduce to the finding of it out, by which the wonderful -predestination of it may be known. - -In the same manner if men hide treasures they marke the place with some -certain marks, and bury them by some bound, statue, or fountaine, or -any other thing, that when there is occasion they may find, and dig -them up again. - -[Sidenote: How Chaldeans and Grecians hide their treasure.] - -The ancient _Chaldeans_ and _Grecians_, if in times of war fearing to -be driven away, or banished, they would hide their treasure, would -marke the place no otherwise, then propose to themselves a certain day, -hour, and minute of the year, and did observe in what place the Sun, -or Moon should cast their shadow, and there did bury, and hide their -treasure. - -[Sidenote: What Sciomancy is.] - -This Art they call _Sciomancy_, _i.e._ the Art of Shadowing. By these -shadowings many Arts have had their ground, and many hid things have -been revealed, and all Spirits, and Astrall bodies are known. - -These are Cabalisticall signes, that cannot deceive, and therefore -diligently to bee taken notice of. - -[Sidenote: Divining Rods uncertaine.] - -You must therefore take heed, that you suffer not your selves to be -seduced by the divinations of uncertain Arts; for they are vain, and -fruitlesse, especially Divining rods, which have deceived many Miners. -For if they shew a thing truly once, they faile ten times. - -Also wee must not trust other fraudulent signes of the devill, which -are made, and appeare in the night, and at some inconvenient times -preternaturally, such as are ghosts, & visions. For I would have you -know, that the devill can shew, and cause signes, but out of meer -fraud, and deceit. - -So there is no Church built, but the devill hath his Chappell there. -There is no Chappell built, but hee sets up his Altar. There is no -good seed, but hee sows amongst it his tares. The same is the nature -of Visions, and supernaturall Apparitions, in Crystalls, Berills, -Looking-glasses, and Waters, as they are by Ceremoniall Negromancers -contrary to Gods command, and the power of the light of Nature basely -abused. - -Visions indeed are not absolutely to be rejected; for they have their -place, but then they must bee done after another processe. For now wee -are not any longer in the first generation, but the second. Ceremonies -therefore, and Conjurations are not any longer to be used by us -Christians in the regeneration, as the Ancients in the old Testament, -who lived in the first generation used them. For those prefigurations -were for us who were to live in the New Testament. - -Whatsoever things therefore the Ancients that were under the Old -Testament, and in the first Generation did doe by Ceremonies, -Conjurations, &c. wee Christians of the second Generation, and in the -New Testament must doe by prayer, knocking, and seeking, and procure by -faith. - -[Sidenote: In what chiefe points the foundations of Magick and Cabalie -consists.] - -In these 3 chief points consists all the foundation of the Magicall, -and Cabalisticall Art, by which wee may obtain whatsoever we desire, so -that to us Christians nothing is impossible. - -But wee shall desist to treat here of more things concerning these -and other monuments of Cabalie, spoken of sufficiently in the book -of _Visions_. I refer you thither, that you may see how wonderfully -Christ the Son of God works by his Angells in us Christians, and the -faithfull, and how brotherly he is conversant with us. Whence we are -the true Angels, and members of Christ, as hee is our head, as hee is -in us, so we live in him, as is taught in the booke of the Lords Supper. - -[Sidenote: What is the vertue of the Tincture of Philosophers.] - -But to returne to our purpose concerning Minerall signes, and -especially concerning the Coruscation of Metalline veins, we must know, -that as Metalls, which are yet in their first being, send forth their -Coruscation, _i.e._ Signes, so also the _Tincture of Philosophers_, -which changeth all imperfect Metalls into Silver, and Gold (or White -Metalls into Silver, and Red into Gold) puts forth its proper signs -like unto Coruscation, if it be Astrally perfected, and prepared. For -as soon as a small quantity of it is cast upon a fluxil metall, so that -they mixe together in the fire; there ariseth a naturall Coruscation, -and brigthnesse, like to that of fine Gold, or Silver in a test, which -then is a signe that that Gold, or Silver, is freed and purged without -all manner of addition of other Metalls. - -[Sidenote: How the Tincture of Philosophers is made astrall.] - -But how the Tincture of Philosophers is made Astrall, you must conceive -it after this manner: - -First of all you must know, that every Metall, as long as it lies hid -in its first being, hath its certaine peculiar stars. - -So Gold hath the stars of the Sun, Silver the stars of the Moon, Copper -the stars of Venus, Iron the stars of Mars, Tinne the stars of Jupiter, -Lead the stars of Saturne, Quicksilver the starres of Mercury. - -But as soon as they come to their perfection, and are coagulated into a -fixt Metalline body, their stars fall off from them, and leave them, as -a dead body. - -Hence it follows, that all such bodies are afterwards dead, and -inefficacious, and that the unconquered star of Metalls doth overcome -them all, and converts them into its nature, and makes them all Astrall. - -[Sidenote: Gold that is made by the Tincture is better then naturall.] - -For which cause also our Gold, and Silver, which is tinged, and -prepared with our tincture, is much more excellent, and better for the -preparation of Medicinall secrets, then that which is naturall, which -Nature generates in the Mines, and afterwards is separated from other -Metalls. - -So also the Mercury of a body, is made Astrally of another body, and -is much more noble, and fixt then common Mercury. And so of the other -Metalls. - -I say therefore, that every Alchymist, which hath that star of Gold, -can turne all Red Metalls into Gold by tinging of them. - -So by the star of Silver all White Metalls are changed into Silver: by -the star of Copper into Copper: by the star of Quicksilver into Mercury -of the body; and so of the rest. - -But now how all these stars are prepared according to the Spagiricall -Art, it is not our purpose at this time to declare: but the explication -of them belongs to our bookes of the Transmutation of Metalls. - -[Sidenote: The nature of the red Tincture.] - -But as for that which concerns their signes, I would have you know, -that our Red tincture, which contains the stars of Gold to bee of a -most fixt substance, of most quick penetration, and of a most intense -redness, in powder resembling the colour of Saffron, but in its whole -body the colour of a Rubie; I say it is a Tincture as fluxil as Wax, -as transparent as Crystall, as brittle as Glasse, and for weight most -heavy. - -[Sidenote: The nature of the white.] - -The white tincture, which containes the star of the Moon is after -the same manner of a fixt substance, of an unchangeable quantity, of -wonderfull whitenesse, as fluid as Resine, as transparent as Crystall, -as brittle as Glasse, and for weight like to a Diamond. - -[Sidenote: The star of Copper.] - -The star of Copper is of a wonderfull citrine colour, like to an -Emrald, as fluxill as Resine, much heavier then its Metall. - -[Sidenote: The star of white Tin.] - -The starre of white Tinne is as fluid as Resine, of a darke colour with -some mixture of yellow. - -[Sidenote: The star of Iron.] - -The star of Iron is very red, as transparent as a Granate, as fluxil as -Resine, as brittle as Glasse, of a fixt substance, much heavier then -its Metall. - -[Sidenote: The star of Lead.] - -The star of Lead is like Cobaltum, black, yet transparent, as fluxile -as Resine, as brittle as Glasse, equall to Gold for weight, heavier -then other Lead. - -[Sidenote: The star of Quicksilver.] - -The star of Quicksilver is of a wonderfull white, sparkling colour, -like to snow, in the extreamest cold weather, very subtile, of a -penetrating, corrosive acrimony, as transparent as Crystall, flowing as -easily as Resine, very cold to the tast, but very hot within, as if it -were fire, but of a very volatil substance in the fire. - -By this description the stars of the Metalls are to be known, and -understood. - -Also you must understand, that for the preparation of both tinctures, -_viz._ of the Red and White, you must not in the beginning take of -your work the body of Gold, or Silver, but the first being of Gold, and -Silver. For if in the beginning there be an errour committed all your -pains, and labour will be in vain. - -So also you must understand of Metalls, that every one of them receives -a peculiar signe in the fire, by which it is known. - -Of this kind are sparks, flames, glisterings, the colour, smell, taste -of fire, &c. - -So the true signe of Gold, or Silver in the test is glistering. - -That appearing, it is certain that Lead, and other Metalls that were -mixed are fumed away, and that the Gold, and Silver is fully purged. - -The signes of Iron being red hot in the furnace, are cleer transparent -sparks flying upward. Those appearing, the Iron unlesse it be taken -from the fire is burnt like straw, &c. - -[Sidenote: To know how Metalls have more or less of the three -principles.] - -After the same manner any earthly body shews its peculiar, and distinct -signes in the fire, whether it have more of Mercury, Sulphur, or Salt, -and which of the three principles it hath most of. For if it fume -before it flame, it is a signe that it containes more Mercury then -Sulphur. - -But if it presently burn with a flame, and without any fume, it is a -signe that it contains much Sulphur, and little or no Mercury. - -This you see in fat substances, as Tallow, Oyle, Resine, and the like: -but if without any flame it goes all into fume, it is a signe that -there is in it much Mercury, and little or no Sulphur. - -This you see happens in hearbs, and flowers, &c. and other Vegetable -substances, and volatile bodies, as are Mineralls, and Metalls, -remaining yet in their first being, and are not mixed with any -sulphureous body, which send forth a fume, and no flame. - -Mineralls, and Metalls, which send forth neither fume nor flame, doe -shew an equall mixtion of Mercury, and Sulphur, and a perfect fixation. - - -[Illustration: *decorative divider*] - -_Of some peculiar Signes of Naturall and Supernaturall things._ - -Wee must yet further speak of some peculiar signes, of which hitherto -we have said nothing. - -In which Treatise it will be very necessary for you, that boast your -selves to have skill in the Art of Signatures, and desire to be called -Signators, that you rightly understand mee. For wee shall not in this -place write theoretically, but practically, and shall declare our -opinion in few words. - -[Sidenote: What the art of signing is.] - -And first know, that the Art of signing doth teach how true, and -sutable names are to bee put upon all things, all which _Adam_ truly -knew. For presently after the Creation hee gave to every thing its -proper name, as to Animalls, so to Trees, Hearbs, Rootes, Stones, -Mineralls, Metalls, Waters, &c. And to all the fruits of the earth, -Water, Air, Fire, &c. And what names he put upon them all, were -ratified, and approved of by God. For from the true, and intrinsecall -foundation he tooke them all; not from opinion, or from a predestinated -science, _viz._ the Art of Signing. - -[Sidenote: Adam the first signator.] - -_Adam_ therefore was the first Signator. And it cannot be denyed, that -also from the _Hebrew_ tongue true and proper names doe flow, and are -put upon every thing according to its nature, and condition. - -[Sidenote: The nature of the Hebrew tongue.] - -For what names are put upon them from the _Hebrew_ tongue, doe with the -same labour signifie their vertue, power, and property. - -So when wee say, this is a Hog, a Horse, a Cow, a Beare, a Dog, a Fox, -a Sheep. - -[Sidenote: The signification of a Hog, Horse, Cow, Beare, Fox, Dog, -sheep, in the Hebrew tongue.] - -The name of a Hog signifies together with it a filthy and unclean -Animall: so a Horse signifies a strong and patient Animall: a Cow, a -devouring, and insatiable beast: a Bear, a strong, victorious, and an -untamed brute: a Fox, a shifting, and crafty beast: a Dog, an animall -false to those of his own kind: a Sheep, a mild and profitable beast, -and hurtful to none. - -Hence it is that a man is called a Hog, for his sordid and swinish life. - -And a Horse for his bearing, for which hee is eminent. - -And a Cow, because shee is unsatiable with meat, and drink, and knows -no measure of her belly. - -And a Bear, because he is mishapen, and stronger then other men. - -A Fox, because he is a turn-coat, and deceitfull, accommodating -himselfe to all, and offending none. - -A Dog, because he is faithfull to none, but his own mouth, is false, -and inofficious to all. - -And a Sheep, because hee hurts no body but himselfe, and is usefull to -all, rather then to himself, &c. - -[Sidenote: In what hearbs there is a signature.] - -After this manner also many Hearbs, and Rootes have got their name. - -So Eye-bright is so called, because it cures weak, and sore eyes. - -So the Root Bloudwort is so called, because it stops bloud better then -any other. - -So the Hearb Pile-wort is so called, because it cures the piles better -then other hearbs. - -The same also may be said of divers other hearbs, of which sort I could -reckon a great number, all which were so called from their vertue, and -faculty, as shall more largely be declared in our Herball. - -Moreover, there bee many Hearbs, and Rootes, which are denominated not -only from their imbred vertue, and faculty, but also from their figure, -forme, and representation: As, Devills-bit, Five-leaved grasse, or -Cinquefoile, Hounds-tongue, Adders-tongue, Horse-taile, Liver-wort, -Ox-tongue, Lungwort, the hearb Chameleon, St. Johns-wort, or the hearb -boared through, the hearb Dog-stone, Tongue-laurell, Thorow-leafe, -Turne-sole, and many others which shall not here, but in the Herball -bee severally considered. - -[Sidenote: What signature there is in Animalls.] - -The same also holds concerning the signes of Animalls; for by the -bloud, and its circle, and by the urine and its circle all diseases -that lie hid in Man may be known. - -By the liver of a slain beast the flesh is known whether it be wholsome -to be eaten or no. For unlesse the liver be clear, and of a red colour, -but blew, or yellow, or rough, or full of holes, the beast is diseased, -and therefore his flesh unwholsome. - -[Sidenote: The Liver the originall of Bloud.] - -And it is no wonder that the liver can shew that by naturall signes. -For the originall of the bloud is in the liver, and hence through the -veins it is diffused into the whole body, and is coagulated into flesh. - -Therefore from a diseased, and ill affected liver, no sound or fresh -bloud can be produced, as of bad bloud no wholsome flesh can be -coagulated. - -Also without inspection into the liver, flesh and bloud may be known. -For if both be sound, they have their true, and naturall colour, which -is red, and clear, mixed with no other strange colour, as yellow, or -blew. For those strange colours do signifie diseases, and sicknesses. - -[Sidenote: What the knots in the Navell of the Infant signifie.] - -Also there are other signes worthy of admiration, _viz._ when the -Archeius is the Signator, and signes the navell in the infant with -little knots, by which it may bee conjectured, what the Mother of the -infant did bring forth, or shall bring forth. - -[Sidenote: The branches of a Harts horn signifie his age.] - -The same Signator signs the horns of a Hart with branches, by which his -age is known. For as many branches as the horn hath, so many years old -is the Hart. And seeing he hath every year a new horn, the age of the -Hart may be known to twenty, or thirty years. - -[Sidenote: The circles of the hornes of a Cow what.] - -So the Signator of a Cow markes her hornes with circles, by which it -may be known how many Calves shee hath brought forth. For every Circle -signifies a Calfe. - -[Sidenote: The teeth of a Horse.] - -The same Signator puts forth the first teeth of a Horse, that the first -seven yeers his age may be known by his teeth. For at first a Horse -is brought forth, with fourteen teeth, of which every yeer hee loseth -two, and so in the space of seven yeares hee loseth all. So that after -seven yeares his age can hardly be known, unlesse by one that is very -skilful. - -[Sidenote: The bills and claws of Birds.] - -The same Signator doth signe the bills and claws of Birds with peculiar -signes, that the skilfull Fowler may know their age by them. - -[Sidenote: The tongues of Hogs.] - -The same Signator doth marke the tongues of diseased Hogs with little -pushes, by which their impurity is known, and as their tongue is -impure, so is their whole body. - -[Sidenote: Colours of Clouds.] - -The same Signator doth signe clouds with divers colours, by which the -seasons of the heaven may bee foreknown. - -[Sidenote: Colours of the circle of the Moon.] - -So also he signs the circle of the moon with distinct colours, of which -every one is of peculiar interpretation. So redness signifies that -there wil be wind; greennesse, and blacknesse, raine, these two mixed -together wind and rain, the same in the sea is a signe of great storms, -and tempests; clearnesse, and a bright whitenesse is a good sign, -especially in the ocean. For, for the most part it signifies a quiet, -faire season. - -Whatsoever the Moon portends by her signs, shall come to passe the next -day. - -And so much for Naturall signes. Now for Supernaturall signes, they are -things of a particular science, as of Magical Astronomy, &c. and the -like. It is therefore necessary that you be skilled in them. - -[Sidenote: The kinds of Magicall Astronomie.] - -Hence also many other Arts proceed, as Geomancy, Pyromancy, Hydromancy, -Chaomancy, and Necromancy, whereof every one hath its peculiar stars, -which stars doe so signe them after a supernaturall manner. And you -must know, that the starres of Geomancy impresse their signs upon the -earthy bodies of the whole Universe, and that divers wayes. For they -change the earth, and cause earthquakes, and gapings, they produce -hills, and valleys, and bring many new Vegetables, they produce also -Gamaheaus (_see Transcriber’s Note_) with naked figures, and images, -having wonderfull vertues, and powers, which indeed they receive from -the seven planets, as the But or mark receives the arrow from the -Archer. - -But how those signs, and images of Gamaheaus may be known apart, and -what they signifie magically; there is required a great experience, -and knowledg of the nature of things, which can by no meanes bee here -perfectly taught. - -Here you must well note, that the stone, or every Gamaheaus, cannot -excell in the property, and vertue but of one star, and so be qualified -but by one planet. - -And although there bee two or more planets in earthly bodies, as they -are joined together in the superiour firmament: yet one is repressed -by the other. For as one house cannot bear two Masters, but the one -thrusts out the other: so also it is here; the one rules, the other -serves: Or as one that overcomes him that keeps any house, casts him -out by force; and sets himself, as master of the house, disposing of -all things according to his pleasure, and making the other his servant. - -So also one starre expells another, one planet another, one Ascendant -another, one influence another, one impression another, one Element -another; For as water quencheth the fire; so one planet destroyes the -property of another, and brings in its owne. - -The same is after the same manner to be understood of their signes, -which are manifold, and not only characters, as many conceive, but -all those, which are found in the whole map of the planets, _i.e._ -whatsoever are of affinity with, or subject to the planets. - -[Sidenote: What things are subject to the Sun.] - -But that you may the better understand mee by adding an example: I -would have you know, that unto the planet of the Sun are subjected a -crowne, a scepter, a throne, and all kingly power, majesty, and rule, -and all riches, treasures, ornaments, and furniture of this world. - -[Sidenote: What to the Moone.] - -Unto the planet of the Moon are subjected all husbandry, navigation, -travelling, and travellers, and such things as belong to these. - -[Sidenote: What to Mars.] - -Unto the planet of _Mars_ are subjected all fortifications, armour, -coats for defence, Ordnance of War, spears, and all weapons, and -whatsoever belongs to war. - -[Sidenote: What to Mercury.] - -Unto the planet of Mercury are subjected all Artists, all Mechanick -instruments, and whatsoever is required to Arts. - -[Sidenote: What to Iupiter.] - -Unto the planet of Jupiter are subjected all judgments, and rights, -the whole Leviticall order, all Ministers of Churches, ornaments of -Temples, all jewells, and such like. - -[Sidenote: What to Venus.] - -Unto the planet of Venus are subjected whatsoever things belong to -Musick, as Musicall instruments, venereall exercises, loves, whorings, -&c. - -[Sidenote: What to Saturn.] - -Unto Saturne are subjected whosoever work in and beneath the earth, as -Miners, Pioners, Bearers of the dead, Diggers of Wells, as also all -instruments serving to either of these, &c. - -[Sidenote: What be the signes of Pyromancy.] - -Pyromancy draws forth its signes by the stars of the fire, in common -fire by particular sparkes, flames, or noise, &c. in the mines -by Coruscations: in the Firmament by stars, comets, flashing, and -lightning, and Nostock, and the like: in Visions by Salamandrine, and -fiery spirits. - -[Sidenote: What the signes of Hydromancy are.] - -Hydromancy gives its signes by the stars of the Water, by their -overflowings, their scarcity, discolourings, commotions, new streames, -the washings away of earthy things: in Magick, and Necromancy by -Nymphs, visions and supernaturall Monsters in the waters, and sea. - -[Sidenote: What are the signes of Chaomancy.] - -Chaomancy shews its signes by the stars of the Aire, and Wind, by the -discolouring, destroying of all tender, and subtill things, to which -the Wind is an enemie, by beating off the flowers, leaves, boughes, and -branches. If the stars of Chaomancy are moved, spirits fall from the -superiour Aire, and voices, and answers are often heard: Also Trees -are pulled up by the rootes, and Houses are thrown down. There are -seen Hobgoblins, Houshold Gods, airy spirits, and Woodmen, &c. also a -heavenly dew, and manna falls upon Trees, and Hearbs. - -[Sidenote: The signes of Necromancy.] - -Necromancy draws forth its signs by the stars of Death, which we call -_Evestra_, which are prophetical spirits, signing the body of the sick, -and dying man with red, blue, and purple spots, which are certaine -signs of death, in the third day of their rising. They sign also the -hands, and fingers of men with a clay colour, which are certain signs -of change, either good or bad. When therfore the stars of Necromancy -are moved, then the dead shew some wonderful sign, as Bleeding, and -voices are heard out of the graves: tumults, & tremblings arise in -the places where bones are laid, and dead men appear in the form, and -habit of living men, and are seen in Visions, in Looking-glasses, in -Berills, in Stones, and Waters, and divers shapes. _Evestra_, _i.e._ -spirits give their signs by beating, striking, knocking, falling, -casting, &c. where there is a great hurly burly and noise only heard, -but nothing seen, all which are certain signes of death, presaging it -to him, in whose habit they appear, or to some in what place they are -heard. - -Besides, these signatures many more may be reckoned up. But seeing -they bring with them, evill, hurtfull and dangerous fancies, and -imaginations, and superstitions, which may be an occasion not onely of -some misfortune, but also death, I shall passe them over in silence. -They are prohibited from being revealed to us, seeing they belong to -the schoole of secrets, and divine power. Therefore now I shall put an -end to this book. - - -_FINIS._ - - - - -[Illustration: *decorative divider*] - - A CHYMICALL - DICTIONARY: - EXPLAINING - Hard Places and Words - met withall in the Writings of - _Paracelsus_, and other obscure - AUTHOURS. - -[Illustration: *decorative divider*] - - _London_, Printed by _Richard Cotes_, for _Thomas - Williams_ at the Bible in Little-Britain, 1650. - - - - -A. - - -_Acetum Philosophorum_ is a Mercuriall water, or otherwise is called -Virgins milke, wherein they say Metalls are dissolved. - -_Acetum radicale_ is Vineger distilled out of its owne roote, and -matrix, and is called the Dissolving Water. - -_Adamita_ is a certain kind of Tartar. - -_Adech_ is our interiour, and invisible man, which represents the -formes of all things in our mind, which afterward our outward man doth -frame, and imitate with its own hands; both of them work according to -their nature. - -_Aerdadi_ are corporeall spirits living in the air. - -_Æs_ doth not alwaies signifie Copper, but sometimes Gold, or Silver, -or any other Metall that is pure, and generated by it self, without the -mixtion of any other Metall, or Stone; out of some such kind of Metall, -they formerly made and coined money. - -_Æstphara_ is the burning of flesh, or the substance of the body into -ashes. - -_Æthna_ is called Subterranean fire, invisible, and sulphureous, which -burnes stones into coales, like Jeat in the mountains, which are full -of Resine, and Bitumen. - -_Æthnici_ are called fiery spirits, or spirituall men burning in the -fire, which appear in divers forms, and shapes, as fiery flames, -firebrands, round balls of coals, and that especially in Sulphur -mountains. - -_Alandahal_, or _Alhandal_ is _Coloquintida_. - -_Alcaest_, or _Altaest_, is said to be prepared Mercury, some will have -it to bee Tartar, but the mind of the Authour is more easily understood -by the description of the preparation of it. - -_Alcali_ is called all manner of Salt, which is extracted out of ashes, -or calx of any matter by boiling in lie. - -_Alchymia_ is the separation of that which is impure from a purer -substance. - -_Alcofol_, or (as some will have it _Alcosol_) is _stibium_, or -Antimony. - -_Alcol_, _Alcool_, or _Alcohol_ is a most subtil powder of any thing. - -_Alcool vini_ is the spirit of Wine rectified. - -_Alcubrith_, or _Alcur_, or _Alazar_ is the same that Sulphur is. - -_Alembrot_ purified is salt of Tartar, and the Magistery of it. - -_Alembroth_ is salt of Mercury, or salt of Philosophers. - -_Almizadir_ is Verdegrease. - -_Altey plumbi_ is the sweet matter of Lead. - -_Alusar_ is Manna. - -_Amalgama_ is the making of Gold, Silver, or any other Metall into a -past with Quicksilver. - -_Amianthus_ is a stone like to _Alumen plumosum_ in nature, and -condition; it is not burnt in the fire, wherefore it is also called the -Salamander. - -_Amidum_, or _Amilum_ is the whitest flowre made into bread in the Sun. - -_Amnis alcalisatus_ is water passing through the chalk of the earth, -out of which _Alcali_ is taken. - -_Amygdale_, with Chirurgions is called the superfluous flesh which -growes at the roote of the tongue. - -_Anachmus_ is an incorporeall spirit. - -_Anathron_, or _Anachthron_ is a kind of Salt growing upon rocks like -white, and stony mosse, some call it salt nitre. The ancients falsly -thought it to bee the gall of glasse, seeing it is rather the gall of -stones. - -_Anatomia Essata_ is the mother of diseases. - -_Anatrum_ is glasse melted into divers colours, which they call -_smaltum_, or _terra Sarasenica_. - -_Andena_ is Steel brought from the orientall countries, which melts in -the fire like other Metall, and is cast into severall forms. - -_Anthos_ in Vegetables signifies Rosemary flowers, and in Metalls it -signifies the Elixir or quintessence of Gold. - -_Anticar_ is _Borax_. - -_Anatris_, or _Antaris_ is Mercury. - -_Aniada_ are the fruits, and vertues of paradise, and heaven, also -the sacraments of Christians, in naturall Philosophy it signifies the -Astrall vertues, and celestiall, as they conduce by their influence -unto long life. - -_Aniaday_ signifies an eternall spring, a new world to come, or -paradise. - -_Aniadum_ is a celestiall body planted in us Christians by the -Holy-ghost, by the holy sacraments, or it is the spirituall man -regenerated in us. - -_Aniadus_ is the efficacy of things. - -_Anima_ is our Mercury. - -_Anima Saturni_ is the sweetnesse of Lead. - -_Annora_ is the ashes of Egs, or Quick-lime. - -_Annus Aniadin_ is a long life. - -_Annus Platonicus_ is a common moneth, or an age. - -_Anodus_ is that which is separated from the nutriment by the kidnies. - -_Anodyna_ are Medicines procuring sleep. - -_Anontagius_ is the Philosophers stone. - -_Anotasier_, _Aliocab_ or _Alemzadar_ is Salt Armoniack. - -_Antera_ is a Medicine extracted out of hyacinths, also that yellow -which growes in the middle of Lillies, and the like. - -_Anterit_ is Mercury. - -_Anthonor_, or _Athonar_ is a furnace. - -_Aphorismus_ is a generall rule in Physick, taken for granted. - -_Aqua celestina_ is Mercuriall water. - -_Aqua Celestis_ is rectified Wine, being in some sort made like to the -heaven for subtilty, and purenesse. - -_Aqua corrodens_ is Vineger, and all Corrosive Liquor. - -_Aqua fecum vini_, is that which is made of the ashes of the lees of -Wine, dissolved upon a marble like oyle of Tartar. - -_Aqua lubricata_ is made of mucilaginous things, as Sugar, Juleps, and -the like. - -_Aqua permanens_ is that which is made of two most perfect Metalline -bodies by a Philosophicall solution. - -_Aqua Saturnia_ is that which retains in it selfe the nature of the -three Principles, as are Bath-waters, which are naturally medicinable. - -_Aqua solvens_ is distilled Vineger. - -_Aquaster_ is a vision representing something to our eyes, sometimes -which truly is not, but only in appearance. - -_Aquila_ is the Queen of birds, and it is used for salt Armoniack by -reason of its lightnesse in sublimation. But _Paracelsus_ will have it -in many places to be taken for Mercury precipitated with gold. - -_Aquila Philosophorum_ is the Mercury of Metalls _i.e._ Metall reduced -into its first matter. - -_Arbor Maris_ is Corall, which grows like a shrub in the sea. - -_Arcanum_ in generall as it signifies any thing that is hid, so in -_Paracelsus_ it signifies any secret incorporeall vertue in naturall -things, partaking of a perpetuall, and immortal life, derived upon it -from heaven, which also may bee multiplyed by the Spagiricall art above -its former condition. - -_Archaltes_, is in _Paracelsus_ the foundation of the earth, or a -pillar, which seems not to be upheld by its fellows, but as it were by -a wonderfull providence of God. - -_Archeius_ is the highest, exalted, and invisible spirit, which is -separated from bodies, is exalted, and ascends, the universall occult -nature, operator, and Physitian in all things. So Archiatrus is the -supream Physitian of Nature, which distributes to every thing and every -member their peculiar Archeius occultly by Ares. Also Archeius is the -first in Nature, the most secret vertue, producing all things out of -Iliaste, being supported by a divine power. Ares is the dispenser of -Nature hid in all the three principles, whence every thing hath its -being, and which disposeth to all things in a particular form, shape, -and substance, that it may put on its own proper specifical nature, -& not anothers. But you must note, the difference betwixt these 3 in -nature, to speak after the manner of schools. Iliastes is the substance -of the highest genus, or kind consisting in the first universall matter -of all things, which it doth first dispose into three kinds, _viz._ -into Sulphur, Mercury, and salt. The Archeius is the first dispenser of -Nature, and then it produceth all things into its next genera or kinds. -Then comes Ares another dispenser of Nature, which produceth from -kinds, or genera, forms, and species into individualls. - -_Ardentia_ are such things which having received no food, are by their -owne nature subject to burnings, as Amber, Turpentine, Jeat, and such -like. - -_Aridura_ is the totall consumption of the body, and parts thereof. - -_Arles crudum_ is drops falling in the moneth of _Iune_, like _May_ dew. - -_Aromata_, are all such things, which yeeld a sweet, and gratefull -smell. - -_Aroph_ is Mandrake. - -_Arsaneck_ is sublimed Arsenick. - -_Arsenicum_ is the flashing of Metalls, or the salt of them, or of -Saturne, which in some places is called _Artanek_, or _Artanech_. - -_Artetiscus_ is he that wants any member. - -_Arthoicum_ is red oyle, artificially extracted out of the rootes of -Hearbs digested with bread in dung. - -_Asaphatum_ is an itch bred betwixt the skin, and the flesh, like -worms: and if the skinne bee crushed, long threds with black heads come -forth. - -_Ascendentia signa_ are called either the stars of the Firmament of -heaven, or the sydereall spirits. - -_Asphaltum_ is a Bitumen extracted from the mudde of the earth, and -water, and is like pitch. - -_Assala_ is called a Nutmeg. - -_Assaliæ vermes_ are those wormes which breed in wood, or betwixt two -boards, and they are called _Teredones_. - -_Asthma_ is a disease of the lungs causing difficulty of breathing. - -_Astrum_ is in this place called the vertue and power got by the -preparations of things as the star of Sulphur is its inflaming which is -turned into most excellent oyle: so the star of salt is its resolution -into water, or oyle, which thereby receives more vertues then it had -before. The star of Mercury is its sublimation, by which it acquires -a wonderfull power, and vertue, greater, and more subtile then its -naturall. - -_Astrum ex igne_, is a burning Fire of great impression. - -_Athanor_, or _Athanar_ is a furnace in the spagirical Art, but -especially a reverberatory, sometimes of other use as the artificer -pleaseth. - -_Attractiva_ are called magnetick medicaments, which have a power to -draw to them such things as are compounded of the like attractives. - -_Attramentum_ signifies divers things according to the adjective that -is put to it: as that which Shoomakers use, is Copperis, such as is red -within: that which Writers use, is called inke, sooty, and it is called -blacking, also all kinds of Copperis. - -_Augurista_ is called a superstitious Artist who practiseth his Art in -Looking-glasses, Chrystalls, and in Waters, especially in the singing, -and flying of birds, that he may presage by them; he also observes -other rites for the same cause. - -_Aurum planatum_ is that which they call Leafe Gold, or malleated Gold. - -_Aurum potabile_ is liquor of Gold, without any Corrosive, which very -few know, yea of those who daily prepare it rather to the destruction, -then health of men. - -_Aurum vitæ_ is precipitated Gold, and reverberated into the highest -degree of rednesse, like ground Cinnabar. That is the best which is -made, and precipitated with its proper Mercury. - -_Aurum vivum_ is sometimes taken for Quicksilver. - -_Austromantia_ is a certain kind of superstition invented, concerning -the observation of Winds, as when the stars of the Winds break forth -into great vehemency, contrary to their custome, whence men that are -more idle then rationall, pronounce a presage of something to come. - -_Avis Hermetis_ is the Mercury of Philosophers, which ascends, and then -descends for nourishment. - -_Axungia de Mumia_, or _Mumia de Medullis_ is the marrow of Bones. - -_Azemasor_ is Minnium, or Cinnabar. - -_Azoth_ is Quicksilver extracted out of any body, and it is properly -called the Mercury of the body, but in _Paracelsus_ it is the -universall medicine of things. - - - - -B. - - -_Balneum Mariæ_, or _Maris_, as many call it, is a furnace for -distillation containing water, in which being warm Chymicall vessells -are put for the putrefaction of the matter which they contain, as also -for their separation, and for the performing the operations of that -kind of moist ascensions. - -_Balneum roris_ is a furnace, in which the vessells of Distillation are -put over the vapour of the water only, that the vapour doe not touch -the body: also it is called a vaporous furnace. - -_Balsamum_ is a substance of bodies preserving things from -putrefaction. It is internall, and externall. Internall in man is -a certain temperate substance, not bitter, nor sweet, nor soure, -not Minerall salt, but the salt of liquor, which preserves the body -strongly from putrefaction. Externall is Turpentine, which hath never -come to the fire, but is digested. - -_Balsamum de Mumiis_ is that which is extracted from flesh. - -_Balsamum Elementorum externum_ is a liquor of externall Mercury, -_i.e._ the Mummie of externall elements, one of the three principles, -the firmamentall essence of things. - -_Baul_ is urine. - -_Baurac_ is any kind of brine. - -_Berillistica_ is an art of observing visions in those kinds of glasses. - -_Berillus_ is a Crystalline Looking-glasse superstitiously consecrated -by the Augurs. - -_Bismutum_ is the lightest, whitest, and basest kind of Lead. - -_Bitumen_ is a certaine kind of slimie mud extracted out of water, and -is like to pitch, and is as it were the pitch of the earth. - -_Bothor_ are wheales, or pustles. - -_Botin_ is Turpentine. - -_Brassadella_, or _Brassatella_ is Adders-tongue. - -_Brunus_ is St. Anthony’s fire. - -_Bruta_ is an influence of a Celestiall vertue, which by Brutes is -manifested to men, as in the Sallendine by the Swallow, in Salt the use -of a Glyster by the Storke, and many more of that kind. - -_Butyrum Saturni_ is that which above is called _Altey_, and it is the -sweetnesse of Lead. - - - - -C. - - -_Cabela_, or _Cabalia_ is a most secret science, which is said to be -delivered by divine inspiration, together with the law of _Moses_, the -_Hebrew Rabbies_ asserting the same. The _Persians_ were most diligent -seekers of this Art, being also professors of the same, as appears by -their calling of their wise men. They call their Priests wise men, and -most skilfull of all secrets, such as were those three that came to -Christ out of the East to worship him, and not Kings, as the ignorant -vulgar think them to be. It was not set down in writing, but delivered -by word of mouth. Now after a while superstitious men, a kind of apes, -began to spatter it with their pen, so that at last it is degenerated -into monstrous superstition; by which means also Magick, which is the -true wisdome that is received by divine inspiration, is accounted in -these times Necromancy, and Nigromancy, so that it is an offence to -be a wise man, and hee that professeth it openly shall cast himselfe -into danger. But to teach the foolishnesse of Infidels publickly is -commendable, and a gift of singular wisdome, and no man is judged wise, -but hee that is the greatest foole. - -_Caballi_, or _Cabales_ are ghosts, and Astrall stars of men that dyed -before their time. - -_Calcedonium tartarum_ is an offensive matter in mans body, which comes -by reason of the defect of the expulsive faculty in not expelling what -is separated. - -_Cafa_ is Champhir. - -_Calcanthum_ is Vitriall. - -_Calcinatum majus_ is called all that which is made sweet by the -Spagiricall art, which of its own nature was not so, as the sweetnesse -of Mercury, of Lead, of Salt or the like, which also is called their -soul, and doth quickly consolidate any wound. - -_Calcinatum minus_ is all that which is natural sweet, and is very -healing, as Sugar, Manna, Honey of the Wood, Nostock and the like. - -_Calcitis_ is a stone out of which brasse is boiled. - -_Caleruth_ is a signe of a desire to the first _perpetuum_, as when any -thing desires to return into its first matter from whence it had its -originall. - -_Callena_ is a kind of Saltpetre. - -_Calliette_ are yellow mushromes upon Juniper trees. - -_Calx Iovis_ is spirit of Tin. - -_Calx lignorum_ is the ashes of Wood. - -_Calx Luna_ is the Azure flower of Silver. - -_Calx Martis_ is Crocus of Steel or Iron. - -_Calx Mercurii_ is precipitated Mercury. - -_Calx Solis_ is calcined Gold. - -_Calx peregrinorum_ is Tartar. - -_Calx permanens_ or _fixa_, is an incombustible matter. - -_Calx Saturni_ is Minium. - -_Calx Veneris_ is Verdegrease. - -_Cambuca_ is an aposteme, or ulcer in the groin. - -_Caput corvi_ is Antimony. - -_Caput mortuum_ is the feces remaining after distillation, and -sublimation. - -_Carbones cœli_ are the stars. - -_Carbunculus_ is an aposteme, or pestilent ulcer. - -_Cardonium_ is a medicinable Wine made of Hearbs. - -_Carena_ is the twentyeth part of a drop. - -_Caseus præparatus_ is the viscous residency remaining in the bottome -of the milke that runnes out of the cheese. - -_Cassatum_ is weak, and dead bloud in the veins obstructing the motion -of the good blood. - -_Cathimia_ is the spume of Silver. - -_Cauda vulpis rubicundi_ is Minium of Lead. - -_Cautela_ in Spagiricall art is a certaine kind of industry gotten by a -habit, whereby the professors of the art doe more easily undergoe their -labors, and perfect their operations. - -_Cauterium_ is a chirurgicall instrument, which opens the skin with -burning; also it is a medicine that effects the same, but without pain. - -_Cedurini_ are dull wits. - -_Cementum_ is a dry Corrosion, when any Metalline body is calcined with -salts, or such like drying things. - -_Cenigdam_, or _Ceningotam_ is a Chirurgicall instrument wherewith the -_Cranium_ is opened in fits of the Epilepsie. - -_Ceniotemium_ is Mercury prepared for the Venereal disease. - -_Cerviculæ_ is the spirit made out of the bone which is in the heart of -a Hart. - -_Chaomancy_ is an art of presaging by the aire. - -_Chaos_, besides the confused, and unshaped matter of all things, is -in _Paracelsus_ taken for the Aire; it is also taken for Illiaste, or -Illiastro. - -_Character veneris_ is love, which is in stead of a shield in keeping -off danger. - -_Cheiri_ in _Paracelsus_ if it be put absolutely without any adjection, -and if it be spoken of Mineralls, it signifies Quicksilver, if of -Vegetables, Vegetable flowers. But when it is found with an adjection -after this manner, _flos Cheiri_, it signifies the white Elixir made of -silver, as _Flos Anthos_ signifies the red Elixir. - -_Cherio_ is the occult accidentall vertue of the externall Elements, -and not the qualities of heat, and cold, and the like. - -_Cherionium_ is that in which Nature cannot be altered, as Crystal, -which is so hardened by nature, that it cannot bee melted as that which -is made by Art. - -_Cherubin_ is a celestiall vertue, and influence, domination, and power -above all dominations, and powers, proceeding from God, and descending -upon the earth, and upon all men. Of this divine glory _Paracelsus_ -speaks largely in the expositions of the Psalms of _David_. - -_Cherva_ is _Cataputia_, _i.e._ the Hearb Spurge. - -_Chifir Minerale_ is of some interpreted Gold, but I judg it by what -goes before to bee the Sulphur of any Metall. - -_Chiromancy_ according to _Paracelsus_ doth not treat of the lineaments -of the hands only, but also of the whole body, and not only of men, but -all naturall things besides. - -_Chybur_, or _Cibur_ is Sulphur. - -_Chymia_ is the art of Separating pure from impure, and of making -essences. - -_Chrysocolla_ is a kind of green earth like Verdegrease. - -_Chrysos_ is Gold. - -_Chymus_ is Feces. - -_Cineritium_ is Ciment of Gold, or Silver, which some call _Regale_. - -_Cinificatum_ is the same as _Calcinatum_, _i.e._ burnt to ashes. - -_Cist_, or _Kist_, is the quantity of two Gallons of Wine. - -_Citrinula_ is a blistering Hearb called Crow-foot. - -_Citrinulum_ is a transparent salt, made out of calcined vitriall. - -_Citrinulus_ is pale Crystall. - -_Claretta_ is the white of Egs. - -_Clissus_ is the occult vertue of things returning from whence they -came, as the vertue of an hearb into the root in Autumne. - -_Coagulatio_ is the making of a thin thing thick. - -_Cœli planetarum_ are the proper orbs, and their spheres. - -_Cœlum Philosophorum_ is any quintessence, or universall medicine, -especially the Philosophers stone. - -_Cœlum Spagiricum_ is the upper part of a Philosophicall vessell. - -_Cohobatio_ is the often drawing off a liquor from its body, being oft -put upon it. - -_Cohopb_, or _Cohop_ is the same as _Cohobation_. - -_Cohos_ is whatsoever the skin contains in the whole body. - -_Colcothar_ is calcined Vitriall, or the _caput Mortuum_ of oyle of -vitriall. - -_Coleritium_ is a Liquor compounded of the corrosive materialls of -Metalls. - -_Colica_ is Tartar resolved in the bowells, or a fixt disease in the -Colon gut. - -_Collatenna_ is an hearb called Lyons-foot, or a certain stiptick -medicine. - -_Colliquation_ is melting, as Metalls are melted. - -_Cometz_ is half a drop. - -_Complexio_ is the nature of any part, or the quality of heat, and -cold, and the like. - -_Compositum_ put absolutely is a body not separated. - -_Confirmamentum_ is the body of a star in man, or an Astrall body. - -_Confortativa_, or _Confortantia_ are medicines which comfort the -heart, and strengthen Nature. - -_Congelativa_ are medicines which stop any flux. - -_Congluten_ is that, which by putrefaction is turned into a viscous -matter. - -_Conservativa_ are medicaments which preserve Nature from putrefaction, -being such things as are full of Astrall vertue. - -_Consolidativa_ are externall medicines which Chirurgions use in -healing, and drying wounds, and ulcers. - -_Constellatio_ is the impression of superiour stars, or their vertues -upon inferiour bodies. - -_Constrictiva_ are stiptick medicaments which Chirurgions use. - -_Contorsio_ is a torment of the bowells. - -_Contractio_ is a weaknesse of the members, and drawing of them -together. - -_Coostrum_ is the middle part of the Diaphragma. - -_Cor_ amongst Metalls is called Gold. - -_Corbatum_ is Copper. - -_Cornu cervi_ is amongst the Chymists the nose of a still, amongst -_Paracelsus_ a vulnerary hearb. - -_Corpora cœlestia Spagyrorum_ are Astrall vertues in their matter. - -_Corpora supercœlestia_ are such bodies that are not known by sense, -but by reason. - -_Corpus_ is the subject in which the vertues of things lie hid. - -_Corpus invisibile_ is the soul, which is corporeall in respect of its -sustentation, and invisible by reason of its spirituality. - -_Corrosiva_ are medicines that Chirurgions use to eat off superfluous -flesh. - -_Cortex Maris_ is the Vineger of Philosophers. - -_Coruscus_ is mouse-eare. - -_Cotoronium_ is a Liquor. - -_Cruor salis_ is salt separated from the first salt by fault of the -second digestion. - -_Cucurbita_ is a vessell like a gourd. - -_Cycima_ is Litharge. - -_Cydar_ is _Iupiter_. - -_Cyphantum_ is a distillatory vessell, or the Art it selfe. - - - - -D. - - -_Dardo_ is a successive generation by propagation. - -_Daura_ is _Hellebor_. - -_Deliquium_ is a cold descension, when coagulated bodies are dissolved -into a liquor in any cold place. - -_Demotinus lapsus_ is suddain death. - -_Derses_ is an occult vapour of the earth, by reason of which all kind -of Wood grows, and increaseth. - -_Descensorium_ is a Chymicall furnace in which the liquor falls -downward from the grosse matter. - -_Diaceltatesson_ is a speciall remedy against feavers. - -_Diameter Spagiricus_ is a temperament. - -_Diapensia_ is _Alchamilla_, _i.e._ Ladies mantle. - -_Diaphanum_ is that which is transparent. - -_Diaphoreticum_ is a sweating medicine. - -_Diasatyrion_ is a confection provoking lust. - -_Diatessadelton_ is precipitated Mercury. - -_Dienez_ are spirits that dwell amongst hard stones. - -_Digestio_ is a Chymicall operation, alluding to the digestion of a -Mans stomach, in which, and by which the matter is decocted into a -separation of pure from impure. - -_Diota_ is a circulating vessell. - -_Discus solis_ is Quicksilver made out of Gold. - -_Divertalium_, or _Divertellum_ is a generation made by Elements. - -_Divinatio_ is prophecying, or foretelling. - -_Dracunculus_ is _Brassatella_, _i.e._ Adders tongue. - -_Dubelech_ is the cavity of an imposteme. - -_Duelech_ is a kind of Tartar in Mans body, or the stone in the -bladder, or any other part which is spongious, and dangerous. - -_Duenech_ is Antimony. - -_Dulcedo Saturni_, is _Altey_, or Ceruse. - -_Durdales_ are corporeall spirits inhabiting trees. - - - - -E. - - -_Edelphus_ is any one that prognosticates by the Nature of the Elements. - -_Edir_ is steel or Iron. - -_Electrum_ is sometimes taken for Amber, but in _Paracelsus_ it is a -mixture of a compound metall made by melting all the seven planets into -one body. - -_Elementum_ in _Paracelsus_ is the corruptible, and transient essence -of the world, and of all things, which are subject to change. - -_Elephas_ is _Aqua fortis_. - -_Elevation_ is making a thing subtile. - -_Elixir_ is properly a ferment, the least part of which turnes the -whole masse of any thing into its owne kind: also it is the essence of -any thing. - -_Emunctorium_ is the place of expulsion of any excrement. - -_Enochdianum_ is that which hath long life. - -_Entali_ is flaked Allum, and sometimes it is made spagirically of salt -gemme. - -_Enur_ is an occult vapour of the water, by which stones are bred. - -_Erodinium_ is the sign of any thing to come. - -_Escara_, or _Estphara_ is black and dead flesh caused by a caustick, -and is commonly called the Escar. - -_Essaræ_ are Wheales. - -_Essatum essentiale_, is the essentiall, and power that is in -Vegetables, and Mineralls. - -_Essatum vinum_ is rectified spirit of Wine. - -_Essentia quinta_ according to _Paracelsus_ his definition, is a -certain matter extracted from things purified from all manner of -impurity, and corruption, whereby it is made incorruptible. - -_Essila_ is a tincture made by the heat of the sun in the face, or any -other part of the body. - -_Essodinum_ is a certain presage of things to come by their marks. - -_Esthionemus_ is a most corrupt imposteme feeding upon the whole -member, as a Wolfe. - -_Evestrum_ is a propheticall spirit, which presageth by signs, or -something going before. - -_Exaltatio_ is the subtilizing of any thing. - -_Excrementa_ are all superfluous things ejected by Nature. - -_Exitura_ is any aposteme which casts out matter. - -_Exorcista_ is a superstitious artist which calls up spirits. - -_Extractum_ is that which is extracted out of corporeall concretion, -the grossenesse being left behind. - -_Ezezich_ is Salt. - - - - -F. - - -_Faba_ is the third part of a scruple. - -_Fabiola_ is the flower of Beans. - -_Fædula_ is a kind of mushrome. - -_Fel Draconis_ is Quicksilver out of Tin. - -_Fel vitri_ is the spume of glasse. - -_Fermentum_ is a fixt matter, which reduceth a matter to its own -nature, and fixednesse. - -_Ficus cutis_ is a wart growing to the skinne upon Horses legs, and it -is a medicine to help diseases of the matrix. - -_Fida_ is Silver, and sometimes Gold. - -_Fido_ is called Quicksilver, and sometimes Gold. - -_Filius unius Diei_ is the Philosophers stone. - -_Filtratio_ is straining a thing through a woollen cloth, or paper, &c. - -_Filum arsenicale_ is the Philosophers stone. - -_Fimus equinus_ is a digestion made any way, either by Horse-dung, or -warm ashes, or water. - -_Fixatio_ is making that which flies in the fire to endure the fire. - -_Flagæ_ are spirits which know the occult secrets of men. - -_Flos cheiri_ is the essence of Gold. - -_Flos sectarum Croe_ is the flower of Nutmeg, or as some will, of -Saffron. - -_Folia daure_ are leaves of Gold. - -_Fons philosophorum_ is _Balneum Maris_. - -_Formæ rerum_ are called the influences of celestiall bodies, which -inferiour bodies receive from them, or they are the vertues of any -thing. - -_Formicæ_ are little impostemes like warts. - -_Fugile_ is an aposteme in the eares. - -_Fuligo Metallorum_ is sometimes called Arsenicke, and sometimes it is -taken for Mercury. - -_Fulmen_ is purified Silver. - -_Fumigatio_ is calcining any thing with a sharp corroding fume. - -_Fusio_ is melting, or making any thing flow in the fire. - - - - -G. - - -_Gamahei_ are images impressed by a supercelestiall influence. - -_Gamathei_ are stones in which celestiall vertues, and supernaturall -constellations are impressed, being marked with wonderfull characters, -and images. - -_Gamonynum_ is that one only Anatomie of all things. - -_Glacies dura_ is Crystall. - -_Gladialis_ is an Art whereby according to the course of the firmament -of the stars swords are so forged, that anvills cannot resist them, -whence it otherwise called _incusma_. - -_Gelion_ is a Leafe. - -_Geluta_ is the hearb called Chameleon. - -_Gemma tartarea_ is called the stone that is generated of diaphanous, -and perspicuous tartar. - -_Genula_ is a plant degenerating by transplanting of a parsnip. - -_Geomancy_ is the most known Art of the earth, but in this place it is -taken for the stars of the earth, manifesting themselves to men, so -that thereby they may take some ground for presaging. - -_Gibar_ is a Metallick medicine. - -_Gigantes_ are men exceeding the bounds of Nature. - -_Gluta_ is the efficacy of tenacious pitch. - -_Gluten_ is any viscous matter in the body, from whence proceed many -obstinate diseases. - -_Glutinis tenacitas_ is the Minerall Resine. - -_Gnomi_ are called _homunciones_, or rather corporeall spirits, living -under the earth, or else Pygmies of a cubit long. - -_Græca Magia_ is a superstitious Art invented by the _Grecians_, by -which they made things appear, which really were not. - -_Gravus_ is the stone _Porphyrites_, the use of which is as of a marble -to dissolve things in the cold. - -_Grilla_, or _Grillus_, is vitriall dissolved of its owne accord into -water. - -_Guarini_ are men living by the influence of the heaven. - -_Guma_ is Quicksilver. - -_Gumicula_ is Valerian. - -_Gutta rosacea_ is a rednesse especially in the face like that tincture -which is in the beginning of a Leprosie. - - - - -H. - - -_Hadid_ is Iron. - -_Hal_ is Salt. - -_Harmel_ is the seed of wild rue. - -_Haro_ is a kind of Ferne. - -_Hel_ is Honey. - -_Hellebria_ is a kind of black Hellebore bearing red flowers. - -_Heliotropium_ is _Paracelsus_ his balme. - -_Helismidan_ is a balsamicall Mummie. - -_Henricus rubeus_ is the Colcathar of Vitriall. - -_Hinicula_, _genicula_, or _gumicula_ is Valerian. - -_Homunculus_ in _Paracelsus_ is a man made artificially, the processe -whereof you may see at large in the foregoing treatise the eight page, -and sometimes they are taken for superstitious images. - -_Horion_ is the Mercury of Gold. - -_Humor vitæ_ is the radicall moisture. - -_Hydri_ are juices or fruits. - -_Hydromancy_ is an Art taken from the stars of the water, when they -manifest themselves to men, as from unusuall inundations, and the like. - -_Hydropiper_ is Arsmart tinged with red specks, or spots. - - - - -I. - - -_Iassa_ is the hearb of the Trinity. - -_Icteritia rubea_ is an _Erisipelas_. - -_Idea_, is a figure of a thing conceived in the imagination as a -perpetuall being, or a pattern of all things of that nature. - -_Idiotæ_ are contemners of true arts, although they are skilfull -professors of the false. - -_Iesahach_ is supernaturall. - -_Ignis leonis_ is the Element it selfe of fire. - -_Ignis Persicus_ is a hot burning ulcer. - -_Ignis pruinus adeptus_ is the quintessence of vitriall rectified with -tartar. - -_Ilech crudum_ is a composition of the first matter of the three first -principles. - -_Ilech magnum_ is an Ascendent or a star of a medicine, which together -is taken with it, in which also it is hid; and as the superiour stars -are in the firmament, so also are the inferiour in man. - -_Ilech primum_ is the first Principle. - -_Ilech supernaturale_ is a conjunction of the supernaturall, and -firmamentall stars, with the inferiour stars of terrestiall things, and -with wine. - -_Ileidus_ is the Elementary aire: but in men it is the spirit which -passeth through all his members. - -_Iliaster_, or _Iliastes_, or _Iliadum_, is the first matter of all -things, consisting of Sulphur, Mercury, and Salt; and it is fourefold -according to the number of the Elements. The first is the chaos of the -Earth, the second is the chaos of the Water, the third is the chaos -of the Aire, the fourth the chaos of the Fire. Also there are four -_Iliastri_ of men respecting long life. - -_Iliaster_ in generall is called the occult vertue of Nature, by which -all things are increased, nourished, multiplyed, and flourish; of which -you shall read more at large in the book of _Paracelsus_ concerning the -generations of Meteors. - -_Iliaster primus_ is the tearm of life, or the life it selfe, or the -balsome of life in man. - -_Iliaster secundus_ is the term of the balsome, and the life which we -have by Elements, and things elementated. - -_Iliaster tertius_ the term of the balsome, or life which we have by -the quintessence of things. - -_Iliaster magnus_, or _quartus_ is of the mind, or soule caught up into -another world, as _Enoch_, and _Eliah_ were. - -_Imaginatio_ is a star in man, a celestiall and supercelestiall body. - -_Imagines_ are Metallick figures, or effigies, in which the celestiall -powers operate. - -_Impressiones_ are fruits as of stars in inferior things. - -_Impurum alcali_, is spume which is taken from it in purging of it. - -_Inanimati_ are Pigmies. - -_Inclinatio_ is a power of Nature which is manifested in man as he is -prone to this or that thing. - -_Incarnativa_ are Chirurgeons medicaments breeding flesh and skinne in -the wounds or ulcers. - -_Incubus_ is a nocturnall spirit deceiving Women in their sleep, as if -they coupled with them. - -_Influentia_ is the acting of superiour bodies upon inferiours. - -_Innaturalia_ are supernaturall bodies. - -_Ios_ is poison. - -_Iumnizum_ is Leaven, or Ferment. - -_Iupiter_ is Tin. - - - - -K. - - -_Kachimia_, or _Kahimia_ is the unripe Mine of any Metall, as it is in -its first being. - -_Kald_ is Vineger. - -_Kali_ is Sope ashes. - -_Kamir_ is Ferment. - -_Kaprili_ is Sulphur. - -_Karena_ is the twentyeth part of a drop. - -_Karlina_ is wild dill. - -_Kibrith_ is Sulphur. - -_Kimit elevatum_ is white Cinnabar sublimed. - -_Kist_, or _Cist_, is half a gallon, or four pints. - -_Kobalt_, or _Cobaltum_, or _Cobletum_, is a metallick matter blacker -then Lead, or Iron, without a Metallick splendor, yet will be melted, -and malleated. - -_Kymenna_ is a buble. - -_Kyram_ is Snow. - - - - -L. - - -_Labor Sophiæ_ is Paradise, or another world. - -_Lac Virginis_ is Mercuriall water. - -_Lapis_ is taken for any fixt thing. - -_Lapis Philosophorum_ is the highest vertue of all terrene things, -giving tincture. - -_Lapsus Demotinus_ is a suddaine death, more dangerous then an Apoplexy. - -_Laterium_ are capitall lees which Sope-boilers use, of which -Chirurgions make their causticke called _Lapis infernalis_. - -_Lato_ is copper tinged with _lapis calaminaris_ into a golden colour. - -_Laudanum_ is a compound medicine made of Gold, Corall, Pearle, &c. by -_Paracelsus_. - -_Laudina_ is _Angelica_. - -_Laxa Chimolea_ is salt growing to stones. - -_Laxativa_ are medicines working upwards, and downwards. - -_Leffa_ is called the predestination of hearbs. - -_Leffas_ is an occult boiling vapour of the earth, by which hearbs and -plants grow. - -_Lemures_ are spirits of the Element of Aire, which Heathen think to -bee ghosts of men departed. - -_Lephante_, or _Lephantes_ is the first kind of Tartar, or Bole, -holding the midle betwixt stones, & clay. - -_Lethargyrium_ in _Paracelsus_ is the spume of Mercury, or of Silver, -or of Lead, which is separated in their purifying, and purging. - -_Lethargius_ is the finder of Mines. - -_Limbus_ in _Paracelsus_ is the great and universall world, the seed, -and first matter of man. - -_Liquidum de resoluto_, is that which is liquid of its own nature. - -_Liquor_ is many times taken for oyle, when the name of the thing of -which it is a Liquor, is put to it. - -_Liquor Aquilegius_ is destilled Wine. - -_Liquor essentialis_ is that humour which is turned into flesh, and -bloud. - -_Liquor herbarum_ is made of hearbs pounded and pressed, and digested. - -_Liquor Mercurii_ is the balsome of things, in which the vertue of -curing or healing consists. - -_Liquor Mumiæ_ is the fat of a Man. - -_Liquor Mumiæ de gummi_ is oyle of Gumme. - -_Liquor salis_ is the balsome of Nature, by which the body is preserved -from putrefaction. - -_Locus vitæ_ is the seat of the mind or soul. - -_Locustæ_ are tops of boughs of trees, as yet tender and green. - -_Lorindt_ is the commotion of waters, or a harmony made by them. - -_Ludus_ is a medicine that cures the stone by dissolving of it. - -_Lumbrici Nitri_ are worms found in the earth, or mud, so called for -their slipperinesse. - -_Luna_ is Silver. - -_Luna compacta_ is Quicksilver. - -_Lunaria_ is the Sulphur of Nature. - -_Lustrum_ is the creame of Milk. - - - - -M. - - -_Macha_ is a flying worm. - -_Magia_ in generall is wisdome, and it is twofold. Naturall, which is -lawfull, and is the ground of all true Physick, and the occult wisdome -of Nature, without which all mans reason or knowledge is ignorance. -The other is Diabolicall, superstitious, and unlawful, and is called -Necromancy, whereby men attaine to the knowledge of things by the -assistance of evill spirits. - -_Magia Metaphysica_ is an art lawfull for Christians to use, by which -any occult secrets are discovered. - -_Magisterium_ is in _Paracelsus_ any secret extracted out of naturall -things without any Elementary separation, with which other things are -wont to bee prepared; yet with the addition only of other things from -which that which is extracted is separated. - -_Magnalia_ are peculiar works of God. - -_Magnesia_ is commonly taken for a Marcasite, but that which is -artificiall is melted Tinne into which is put Quicksilver, and both -mixt into a brittle matter, and white masse. - -_Magneticus tartarus_ is a stone, in a man as hard as a Loadstone, and -spongious. - -_Magoreum_ is a Magick medicament, or secret. - -_Maius noster_ is our dew, and the philosophicall Loadstone. - -_Malek_ is Salt. - -_Mandella_ is the seed of black Hellebor. - -_Mandibularum liquor_ is oyle of jaw bones. - -_Mangonaria_ is an art used in weights, whereby that which is made -heavy is easily made light. - -_Manna_ is not only called a dew faln from heaven, which is a kind of -balsome or fruit of the aire, but also it is taken for any sweet matter -extracted out of any thing. - -_Marcasita_ is an unripe matter of Metalls, and it is of as many kinds -as there be Metalls. - -_Marmoreus tartarus_, is a stone in man as hard as a marble. - -_Martath_, or _Martach_ is Letharge. - -_Mater metallorum_ is Quicksilver. - -_Materia saphirea_ is an homogeneal liquor, in which there is no -offending matter. - -_Matrices rerum_ are Elements. - -_Maturativa_ are medicines that Chirurgeons use to ripen any aposteme. - -_Mechanopeotica_ (_see Transcriber’s Note_) is an invention of -water-workes to carry waters by pipes into high places, or the like. - -_Melaones_, or _Meloes_ are Beetles that fly, and are of a golden -colour, and being rubbed make a sweet smell; they are commonly found in -Meadows in the moneth of _May_. - -_Melibæum_ is Copper. - -_Melissa_ is in Alchymie taken for Manna extracted out of the best -hearbs. - -_Mensis Philosophicus_ is the full time of Digestion, _viz._ forty -dayes. - -_Mercurius à naturâ coagulatus_ is a solid Metal. - -_Mercurius Corallinus_, is that which by yelkes of egges, and other -waters, is brought into a rednesse like Corall. - -_Mercurius Crudus_ is that which is not yet separated from its Mine. - -_Mercurius Crystallinus_, is that which by often sublimations is -brought into a cleernesse like Crystall. - -_Mercurius laxus_ is Turbith Mineral. - -_Mercurius metallorum præcipitatus_ is Mercury extracted out of Metalls -and precipitated. - -_Mercurius mineralium_ is an oylinesse extracted out of the Mines of -Gold, and Silver. - -_Mercurius regeneratus_ is the first being of Mercury. - -_Mercurialis seva_ is the water of Allum. - -_Menstruum_ is a liquor wherein any thing is dissolved, or digested. - -_Metallum currens_ is Quicksilver. - -_Microcosmus_ is a little world, or man. - -_Minium_ is the Mercury, or rather Crocus of Lead precipitated. - -_Missadam_ is Quicksilver. - -_Mitigativa_ are Chirurgicall medicines which allay paine. - -_Monstra_ are Animalls which either have not proper parents, and are -not born of things like to themselves, or have some defect, or excesse -in Nature: but of this see more in the first book of the foregoing -Treatise. - -_Morus_ is an aposteme like to a Mulberry. - -_Mulæ_ are pustles arising from heat, or cold. - -_Mumia_ is not only mans flesh seasoned with balsom, but any other -flesh thus prepared. - -_Mumia Elementorum_ is the balsome of externall Elements. - -_Mumia transmarina_ in _Paracelsus_ is _Manna_. - -_Mumia versa_ is the liquor of mummie. - -_Muria_ is brine. - -_Muscilago_ is a viscous liquor. - -_Mundificativa_ are cleansing medicines. - -_Mustus_ is the white Calx in urine. - -_Myssadar_ is Mercury. - -_Mysterium magnum_ is the first matter of all things. - - - - -N. - - -_Nacta_ is an aposteme of the breast. - -_Narcotica_ are medicines causing sleep. - -_Nasda_ or _Natta_ is a bunch in the back. - -_Neboch_ is an instrument used in Necromancy. - -_Nebulgea_ is salt of the moisture of a cloud falling upon stones in -meadowes, and hardened with the heat of the sun. - -_Necrolica_ are medicaments expelling death, and preserving life. - -_Necromancy_ is an unlawfull art, which did in time of old worke with -the dead, as when the stars were manifested with the dead. And he is -truly called a Necromancer, who can make the dead appeare, and can draw -words and answers from them. - -_Nenufareni_, are spirits dwelling in the aire. - -_Neutha_, or _Neuta_, is a little skin growing to the eares, or eyes of -infants, and sometimes covering the whole body. - -_Nigromancy_ is a wicked, and execrable art, whereby devils, and wicked -spirits suffer themselves to bee commanded by man, and obey them, but -only to their hurt. - -_Nitriales_ are all burning things which conduce to calcination. - -_Nitrum_ is Salt-petre. - -_Nodi_ are hard tumours of the joints. - -_Nostoch_ is that which we call a falling star, a kind of gelly or -slime found oftentimes in the summer in fields, and meadowes. - -_Nuba_ is a kind of red Manna which falls in _Ireland_. - -_Nymphæ_, or _Nymphidicæ_, are spirituall men, or women, or corporeall -spirits dwelling in waters, such a one was _Melusina_. - -_Nymphidica_ are metaphorically spirits of dissolving waters in the -spagiricall art. - -_Nysadir_ is salt Armoniack. - - - - -O. - - -_Obrizum_ is pure gold calcined by art into a light red colour. - -_Ocob_ is salt Armoniack. - -_Odorifera_ are medicines, which by their odour, whether good or bad, -expell diseases. - -_Oleitas rerum_ is the sulphur in all things. - -_Oleum ardens_ is oyle of Tartar corrected to the highest degree. - -_Oleum Calcotharinum_ is red oyle of Vitriall. - -_Oleum squaminum_ is oyle of Tartar. - -_Oleum Vitrioli aurificatum_, is that which is dulcified with gold -artificially. - -_Olympicus spiritus_ is a star in man, that makes him to yeeld a shadow -of himself. - -_Operimethiolim_ is the spirit of Mineralls. - -_Oppilativa_ are medicines which stop fluxes. - -_Oppodeltoch_ in _Paracelsus_ is an ointment. - -_Opopyron Laudani_ is _Paracelsus_ his medicine to stop feavers. - -_Ordoleum_ is a little aposteme like a barley corne. - -_Orexis_ is a heat caused by tartarous matter. - -_Organopeotica_ (_see Transcriber’s Note_) is an Art finding out -warlike instruments. - -_Orizonæternitatis_ is the supercelestiall vertue of things. - -_Orizeum_ is Gold. - -_Orizeum foliatum_ is Leaf-gold. - -_Orizeum præcipitatum_ is Gold brought into a Crocus, by the help of -the Crocus of Mercury. - -_Orobo_ is the glasse of Metalls. - -_Ossa paraleli_ are a universall medicine in the Gout. - -_Ovum Philosophicum_ is a glasse of the form of an egge which -Philosophers use in their operations. - -_Ozo_ is Arsenick. - - - - -P. - - -_Pandalitium_, _Paneritium_, or _Passa_, is an aposteme in the ends of -the fingers, called a white flaw. - -_Panna_ is a naturall spot. - -_Pars cum parte_ is a mass consisting of equal parts of Gold, and -Silver. - -_Pauladadum_ is a kind of _terra sigillata_ growing in _Italy_. - -_Pelicanus_ is a circulatory, or circulating vessell. - -_Penates_ are spirits of the Element of Fire, called Familiars. - -_Pentacula_ are signs, or delineaments engraven with wonderfull and -strange letters, and images, which being hanged about the neck, are -said to be preservatives against evill spirits, and witcheries. - -_Percipiolum_ is any medicine that is approved. - -_Perdetæ_ are rapes small and yellow. - -_Perdomium_ is wine made out of hearbs. - -_Periodus_ is the term of life. - -_Peucedamum_ is English Angelica. - -_Phantasmata_ are spirits of the wood, or the desert, which live in any -obscure place. - -_Phiala_ is a viall, or glasse bottle. - -_Pionitides_ are naturall enemies which persecute one the other to -death, as the Storke, and Frogs, &c. - -_Phenix_ is the quintessence of Fire; also the Philosophers stone. - -_Physiognomy_ is an Art whereby mens natures, and conditions are -perceived by their faces. - -_Plumbum Philosophorum_ is that which is extracted out of Antimony. - -_Porosa_ is S. Johns-wort. - -_Præsagium_ is some notable sign of something to come. - -_Preservativa_ are medicines preserving bodies from corruption. - -_Primales_ called fallacious bodies which are by the stars put before -our eyes. - -_Pruinum_ is the first kind of Tartar. - -_Pruina_ is _Ignis Persicus_. - -_Pulpezia_ is a suddain astonishment or change in a mans body by reason -of the stars. - -_Pusta_ is the digestion of corrupt matter. - -_Pygmeæ_ are called artificiall men, and sometimes subterraneall -spirits. - -_Pyramis_ is a vessell made like a _Pyramis_. - -_Pyromancy_ is an art presaging by fire. - - - - -Q. - - -_Qualitas_ is called a complexion, whether hot or cold, dry or moist, -according to the predominancy of any Element. - -_Quartatio_, or _Quartura_ is the highest tryall of Gold, and that this -way, _viz._ that nine parts of Silver bee mixed with one part of Gold -in melting by the fire. Then let them both bee dissolved with _Aqua -fortis_: All the Silver is turned into water, and the Gold settles to -the bottome like a dark powder. - -_Quintessentia_ is called a certaine spirituall matter extracted -corporeally out of hearbs, plants, and all things that have life, and -the exalting of it to the highest degree of purity, by separating all -impurities. - -_Quintum esse cujuslibet Elementi per se solum_, is an animall produced -out of that alone. - - - - -R. - - -_Ragadiæ_ are apostemes of the privities. - -_Rana_ is an aposteme under the tongue. - -_Realgar_ is the fume of Mineralls being properly taken, but being -metaphorically it is any vitious matter in mans body, of which grow -apostemes, ulcers, or the like. - -_Rebis_ is the excrement of the belly. - -_Rebisola_ is a secret urine against the jaundise. - -_Rebona_ is the same as Mummie. - -_Rebus_ is the last matter of things. - -_Redue_ is a powder whereby calcined Metalls, and Mineralls are melted. - -_Regale_ is a Ciment whereby Gold is purged. - -_Regulus_ is the purest metalline part of any metall, or the purest -part of a minerall, the feces being separated. - -_Relloleum_ is a vertue from the complexion, as in St. Johns-wort, the -first vertue is in heat, and is healing, the other is accidentall, and -occult, and is a preservative against worms, and corruption. - -_Repercussiva_ are medicines which drive back any flux. - -_Resina auri_ is a Crocus extracted out of Gold. - -_Resina terræ_ is Sulphur. - -_Resina terræ potabilis_ is sublimed Sulphur, brought into a liquor, -balsome, or oyl. - -_Reverberatorium_ is a furnace in which the matter is calcined by a -flame. - -_Rillus_ is an instrument which Goldsmiths use to poure their melted -metalls into long forms, and it is called a Jngat. - -_Rosea_ is the same as _Erisipelas_. - -_Rubella_ is a spirituall essence extracting by its dissolving power, -the tincture out of bodies. - - - - -S. - - -_Sagani_ are spirits of the four Elements. - -_Sal aluminosum_ is salt which is extracted out of _alumen plumosum_. - -_Sal anathron_ is salt extracted out of the stony mosse. - -_Sal crystallinum_ is salt made out of mans urine. - -_Sal Calcotharinum_ is salt which is made out of the Colcothar of -Vitrial. - -_Sal congelatum_ is salt which grows in baths. - -_Sal enixum_ is salt dissolved. - -_Sal Mercurii_ is the spirit of the wine which causeth drunkennesse. - -_Sal petre_ is that which grows in cold places upon stones, congealed -by the cold aire. - -_Sal nitrum_ is salt which is boiled out of the earth, especially fat -earth, as in stables, or any place of excrements. - -_Sal practicum_ is a mixture made of equall parts, of Salt-petre, and -Salt Armoniack. - -_Sal scissum_, and _alumen scissum_ are all one. - -_Sal taberzet_, is whitest Tartar of all. - -_Salamandri_ are spirits dwelling in the fire, or fiery men. - -_Saldini_ the same as _Salamandri_. - -_Sallena_ is the a kind of Salt-petre. - -_Saltabari_ is _sal Alembrot_. - -_Saltz_, _sultz_, _Selenipum_, is brine. - -_Samech_ is Tartar. - -_Sandaracha_ is _Auripigmentum_. - -_Sanguis calcetus_ is that which is of as quick a tast as Calx, and as -white. - -_Saphirea materia_ is a liquor, in which there is no impurity, or -corruption, the pure being separated from the impure. - -_Sapo sapientiæ_ is common salt prepared. - -_Saxifraga_ are all such things which break the stone, or gravell. - -_Saxifragus_ is pale Crystall. - -_Scacurcula_ is the spirit of a bone in the heart of a Hart. - -_Scaiolæ_ are the spirituall powers, and faculties of the mind, and are -four, according to the number of the Elements. - -_Scirona_ is the dew of Autumne. - -_Scuma_ is the same as _squama_. - -_Sedativa_ are medicines that allay pain. - -_Semen veneris_ are called _squama aris_. - -_Senio maximus_ is the Author of long life. - -_Sephirus_ is a hard, and dry aposteme. - -_Seraphin_ is an unutterable vertue, an infinite power of the heaven, -and especially the assembly of Angels. - -_Serpheta_ is a medicine melting a stone. - -_Sibar_ is Quicksilver. - -_Silo_ is earth. - -_Similitudines_ are called celestiall appearances. - -_Simus_ is Gilla. - -_Sinonia_ is white glew of the joints. - -_Sirones_ are pustles or wheals, in the hands especially. - -_Sirza_ is _eschara_. - -_Sol in homine_ is the invisible fire flowing from the celestiall Sun, -preserving and nourishing that naturall fire in man. - -_Soladini_ are corporeall spirits dwelling in the invisible fire. - -_Somnia_ are operations which are made in man by the stars when hee is -sleeping. - -_Sonath_ is _Anthos_. - -_Sophia herba_ is the best kind of bone-wort. - -_Sophistæ_ are sometimes taken for Masters of any art, or the wisest in -any art; or sometimes for sophisters, _i.e._ Deceivers, or Mountebankes. - -_Sortilegium_, is a presage by spirits. - -_Spagiria_ is commonly taken for Alchymie. - -_Spagirus_, or _spagiricus_ is he which knows to distinguish betwixt -good, and bad, to separate pure from impure, or a Chymist, or Alchymist. - -_Spara_ is the Minerall vertue out of the first being of metalls. - -_Sperma aquæ fortis_ is its feculency. - -_Sperniolum_ is a mucilaginous liquor of frogs. - -_Spiritus Animalis_ is a power of the soul whereby it becomes like to -the heavens. - -_Stannar_ is called the mother of metalls, an occult fume out of which -Elements are generated. - -_Staraphaxat_ is a restringing or repercussive vertue. - -_Stellio adustus_ is Cinnabar. - -_Stibium_ is Antimony. - -_Stiptica_ are drying medicines. - -_Struma_ is _Butium_. - -_Sublimatio_ is when any dry matter is forced upward by the heat of -fire. - -_Succubus_ is a nocturnall spirit, whereby men are deceived, thinking -they are coupling with women. - -_Sulphur vitriolatum_ is sulphur extracted out of vitriall by common -water swiming on the top of it. - -_Sulphur rerum_ is many times taken for their quintessence. - -_Supermonicum_ is Ænigmaticall. - -_Sylo_ is the whole world. - -_Sylphes_ are Pigmies. - -_Sylvestres_, or _sylvani_ are aiery men, and aiery spirits, sometimes -they are taken for woodmen that are strong giganticall men. - -_Syphita prava_ is a disease called _S. Vitus_ his dance. - -_Syphita stricta_ is a phantastick spirit of them that walke in their -sleep. - - - - -T. - - -_Talk_, or _Talcum_ is a clear shining matter, like to pearls in -colour, compacted with thinne leaves or flakes, whereof there bee foure -kinds, _viz._ white, yellow, red, and blacke. - -_Tassus_ is a worme. - -_Tartarum_ is a hard saltish dregs that sticks to the sides of Wine -vessels; also it is often taken for stones or gravell in mens bodies. - -_Telon_ is as it were a dart of fire. - -_Temperatum_ is that which exceeds not in any quality. - -_Tenacitas glutinis_ is minerall refine. - -_Tereniabin_ is the fatnesse of manna, or wood-hony, which is found in -good quantity in the moneths of _Iune_, _Iuly_, _August_. - -_Terra argenti_ is Litharge of silver. - -_Terra auri_ is Litharge of Gold. - -_Terra fidelis_ is silver. - -_Terra Hispanica_ is Vitriall. - -_Terrelati_ are corporeall spirits living in the earth. - -_Testa_ is the skin of mans body. - -_Thamatica_ (_see Transcriber’s Note_) is an art of inventing engines -which are moved by aire, and water. - -_Thaphneus_ is a clean purified medicine. - -_Thisma_ is minerall veins. - -_Tinkar_ is Borax. - -_Tinctura_ is that which tingeth any body with its colour. - -_Toruscula_ is a drop. - -_Tracksat_ is a metall, as yet in its mine. - -_Trarames_ are actions of spirits not seen, but heard. - -_Trifertes_ are called spirits dwelling in the fire. - -_Trigonum_ is a fourefold transmutation of the spirits of the stars -according to the number of the four Elements. - -_Tronus_, or _Tronossa_ is called the celestiall dew made of the air, -or the sweetest kind of Manna. - -_Truphat_ is an occult vertue of Mineralls, by which they act toward -that end for which they were ordaind. - -_Turba magna_ is an innumerable multitude of the celestiall stars, and -is a presage made by any of them. - -_Turbith minerale_ is Mercury precipitated into a sweetnesse without -any corrosive. - - - - -V. - - -_Vegetabilia_ are things that grow by having a root fixt in the earth, -and having stock, branches in the aire, as hearbes, plants, and trees, -&c. - -_Veneris gradus_ is a mild and sweet nature. - -_Verto_ is the fourth part of a pound. - -_Viltrum philosophorum_ is an Alembick, but being taken absolutely is a -strainer. - -_Vinum correctum_ is the Alcool of Wine. - -_Vinum essatum_ is Wine impregnated with the vertues of hearbs or any -thing else. - -_Viriditas salis_ is the green oyle of salt. - -_Virgulta fossorum_ are certain rods which Miners use to discover mines -withall. - -_Viscaleus_ is _Misleto_. - -_Viscus_ is properly pitch boiled out of the tender tops of trees. - -_Viscus secundæ generationis_ is bloud dropping from salts. - -_Visio_ is a supernatural apparition of spirits after a manner seen by -men. - -_Vitriolatum_ is Vitriall which is liquid, and never can be coagulated. - -_Vitriolum Novum_ is white Vitriall. - -_Vlcus æstiomenum_ is a cancerous aposteme that feeds upon the place. - -_Vmbragines_ are Pigmies. - -_Vmbratiles_ are astrall bodies. - -_Vndæ_, or _Vndenæ_ are aiery, and earthy spirits. - -_Vndosa_ are called the excrements of any Animalls. - -_Vnitas Trithemii_ is the reduction of the number of Three into a -unity by casting away the number of Two, and it is supernaturall, and -spagiricall. - -_Vniones_ are pretious pearls, or gemmes. - -_Volans_, or _Vnquasi_ is Quicksilver. - -_Volatile_ is in generall any light matter which is carryed upward. - -_Vrina vini_ is Vineger, and sometimes it is used for the urine of a -man that alwaies drinks wine. - -_Vulcanii_, or _Vulcanici_ are such as alwaies worke about the fire. - -_Vulcanus_ is fire. - -_Vzifur_ is Cinnabar. - - - - -W. - - -_Warnus_ is the Vineger of Philosophers. - -_Wismodt_ is Tin that is foule and immalleable, and cannot be wrought -upon. - - - - -X. - - -_Xenectum_ is any outward medicine hanged about the body as a -preservative against the Plague. - -_Xeninephidei_ are spirits which delight to discover the secret or -occult properties of nature unto men, the power of which is granted to -them. - -_Xisinum_ is Vineger. - - - - -Y. - - -_Yrcus_ is a Male Goat, whose blood is said to soften glasse, and -flints, &c. - -_Ysopus_ is the art of Alchymy to separate pure from impure. - - - - -Z. - - -_Zaidar_ is Mercury. - -_Zaidir_ is Copper or Verdegrease. - -_Zarfa_ is Tin. - -_Zelotum_ is stony Mercury. - -_Zerus_ is Gold. - -_Zoraba_ is Vitriall. - -_Zinck_ is a metallick marcasite, and a certain naturall mixture of -four immature metalls, whereof Copper is most apparent. - -_Ziniar_ is Verdegrease. - -_Zuitter_, or _Zitter_, is a Marcasite. - -_Zymar_, or _Zysar_ is Verdegrease. - - -FINIS. - - - - -TRANSCRIBER’S NOTE. - - -Please be aware that in the centuries since this book was written, -medical science has progressed. The medical treatments and medicines -recommended in this book should only be used under guidance of a -trained medical professional. Many of the medicines suggested are now -known to be deleterious to your health or poisonous. - -Archaic, obsolete and inconsistent spellings have been included as -in the original book. When this book was written, English was just -beginning to distinguish between I and J, and U and V. There are many -words where these letters will appear to be transposed. - -Most of the archaic and obsolete spellings are homophones for the -spelling used today, however there were some notable exceptions: - - Word in book Current spelling - Filbeards Filberts - flowre flour - Jeat Jet - Jngat Ingot - malitious malicious - pretious precious - -Research indicates that “Archeus” and “Archeius” are inconsistent -spellings of the same word. - -The words “cachymie”, “cachymia” and “cachyma” do not appear in any -of the usual sources for English words. They appear to be attempts to -Anglicize the Latin word “Cachymia” (pl. “Cachymiæ”), which Paracelsus -used to mean an “imperfect metallic body”. - -In the original book, the first letter of some words was in italics, -while the rest of the word was in normal font. This has been maintained -in the HTML and e-book formats, however these specific italics were -dropped in the text version of the book. - -In the original book, in the sub-book _On the Nature of Things_, the -page numbering went from 104 to 107, with no 105 and 106 intervening. -The catch-word on page 104 matched the first word of 107 and the text -appeared to continue on 107 from the gist on 104. This and other -sources indicate that 105 and 106 were skipped. In this e-book, the -pages in _On the Nature of Things_ have been renumbered from 107 to the -end of the sub-book to make the page numbering continuous. - -The Table of Contents was moved to the front of the book and expanded -to cover the entire book. It was originally located between _A Treatise -of Sulphur_ and _On the Nature of Things_, and only covered the twelve -treatises of _A New Light of Alchymie_ and _A Treatise of Sulphur_. - -The Chymicall Dictionary was re-alphabetized in order to make it easier -to use. Also in the Chymicall Dictionary, in the original book, there -were no drop-caps for “W” and “Y”. - -Typos which could be identified have been fixed, details follow. The -word or words in the square brackets are the correction which appears -in this book. - -Title Page. - - _i.e._ Anagram matically[Anagrammatically], - - -_The Epistle to the Reader._ - - search the Sciptures[Scriptures] is most necessary, so - - -The Twelve Treatises of _A New Light of Alchymie_. - -P. 12 have declared in the foregoingt reatises[foregoing treatises]) - -P. 19 of Philosphers[Philosophers]) yet they are not bee hearkned to, - -P. 23-4 when it is all consumed consumed[2x] the body dies; - -P. 24 because wee are in this place to treat of the verte [vertue] - -P. 36-7 let him read the voluminous writings of ancicient[ancient] - - -_A Treatise of Sulphur._ - -P. 91 and spirituall influencies[influences], which cannot give - -P. 106 or lesse hot, dry or moist; and acccording[according] to the - -P. 109 one exceeds the other, and because then putrection[putrefaction] - -P. 110 immortall, especially in the the[2x] Minerall Kingdome - -P. 124 Indeed prrticulars[particulars] may easily bee made, if you have - -P. 128 of it, sometimes by itselfe, and somemes[sometimes] - -P. 131 many: There was _Hermes_, who was at[as] it were one - -P. 142 come Mercury, and Mercury bee made Suphur[Sulphur], - -P. 144 in the third Princple[Principle] of Salt, seeing here wee - -P. 145 is not Minerall. The vettue[vertue] of the Animall Sulphur - - -_Of the Nature of Things._ - -P. 8 Sidenote: Monsters come fom[from] the Devill. - -P. 14 and are ripned[ripened] through heat, and moisture, - “Ripned” was an accepted spelling when this book was originally - written, however it appeared to me that there was some - ambiguity between the root word being “rip” or “ripe”. - -P. 15 distillation of the un[Sun], which drawes up those humidities - -P. 21 new aud[and] fresh fountaine-water, may be turned into - -P. 22 preserrved[preserved] from harme. The chiefest Enemies of - -P. 25 not suffer the Watres[Waters] to be united, so on the contrary, - -P. 26 putrefacton[putrefaction], and wormes. For this Oyle doth so - -P. 28 but put, or falnin[faln] into it, all the Honey is turned - -P. 29 Sidenote: What nse[use] the Aire is for as - -P. 32 Sidenote: The life of Excremeuts[Excrements] - -P. 38 Calcinaion[Calcination] with _Aqua fortis_, is that the Metall - -P. 40 until they begin to be green, which indeed wil quickty[quickly] - -P. 42 or Peacocks taile. All those cololours[colours] shew - -P. 46 The Mortification of Gold that it may he[be] brought - -P. 46 snfficiently[sufficiently] treated of such Arcana in other - -P. 48 Granuti, Zunitter (_see Transcriber’s Note_), Unismut, and of - “Zwitter” was probably intended rather than “Zunitter”, as “Zwitter” - appears in other translations of this work. The meaning of either - word is obscure or unknown to this transcriber. - -P. 54 it it[2x] is dead, and death is in it, neither hath it any - -P. 55 are thus asleep. (for[For] they which sleep a naturall sleep - -P. 56 would never bee perceived in them. Wheerefore[Wherefore] it - -P. 59 Sidenote: The flegme of of[2x] Wood is its Mercury, the - -P. 63 as oft as thou pleasest, _viz._ if thou puttest it a-into[into] - -P. 64 to to[2x] bee understood Dissolution, and Resolution, - -P. 66 sharpnesse of of[2x] the Salt, and makes them mild, and - -P. 68 and Minerall Fire in in[2x] Mountains, which indeed the - -P. 70 stonrger[stronger] fire is requisite for their melting, so much - -P. 71 Wee shalll[shall] write no more of Tinctures, seeing every - -P. 72 shews it[its] operations and effects, of which Fire the Ancients - -P. 72 the degrees of the Alchmyists[Alchymists] Fire: I will yet - -P. 73 secrets of Tinctures in the seven degres[degrees], and described - -P. 81 little world, for whose sake the Microcosme[Macrocosme], or - -P. 82 _Glasse_, _Sand_, _Piipitis_ (_see Transcriber’s Note_), - “Piipitis” is probably a typo, possibly for “Pebbles”, however this - transcriber is not confident enough to make the replacement. - -P. 88 be taken, and beaten intto[into] thin plates, or brought into - -P. 88 in the water, may bee so precipiated[precipitated] with - -P. 90 Cachymiies[Cachymies], red Talke, the Azure stone, and the like, - -P. 101 divers coloured coat, or sleeve. So every Magigrate[Magistrate] - -P. 109 and sordidly, and in stead of Wine hee mnst[must] drinke - -P. 112 Sidenote: What are Physignomicall[Physiognomicall] signes. - -P. 114 Sidenote: Roling[Rolling]. - “Roling” was an acceptable spelling when this was originally - written, however I wanted to make clear that the root word was - “roll”, not “role”. - -P. 114 and easily explosing[exposing] himselfe to dangers. - -P. 115 otherwise skilfull enough in the Art of Physiogmony[Physiognomy] - -P. 116 Sidenote: Nothing can be judged by by[2x] the manners, - -P. 124 and accordiug[according] to its substance, measure, and - -P. 127 or the Azure with Chrysocoll, and Anripigment[Auripigment], - -P. 130 it his tares. The same is the nature of Visisions[Visions], - -P. 134 But if it presenlly[presently] burn with a flame, and without - -P. 140 produce also Gamaheaus (_see Transcriber’s Note_) with naked - “Gamaheaus” appears to be a word made up by Paracelsus. - -P. 140 Gamaheaus, cannot excell in the prperty[property], and vertue - -P. 140 casts him out by force; and and[2x] sets himself, as master - - -_A Chymicall Dictionary._ - - _Williams_ at the Bible in Little-brittain[Britain], 1650. - - _Aniadum_ is a a[2x] celestiall body planted in us Christians - - Then comes Ares Ares[2x] another dispenser of Nature, - - _Arthoicnm_[Arthoicum] is red oyle, artificially extracted - - concerning the observation of of[2x] Winds, as when - - _Cherionium_ is that in which Natture[Nature] cannot be altered, - - and supernaturll[supernaturall] constellations are - - stars of terrrestial[terrestial] things, and with wine. - - _Mechanopeotica_ (_see Transcriber’s Note_) is an invention of - “Mechanopeotica” was undoubtedly originally a typo for - “Mechanopoetica”, however, but it seems to have taken on a life of - its own. “Mechanopoetica” is a Greek word meaning “the making of - machinery”. - - loud[cloud] falling upon stones in meadowes, and hardened - - _Opopopyron[Opopyron] Laudani_ is _Paracelsus_ his medicine to - - _Orizeum præcipitatum_ is Gold brought into a Cros[Crocus], - - _Organopeotica_ (_see Transcriber’s Note_) is an Art finding out - “Organopeotica” was undoubtedly originally a typo for - “Organopoetica”, however, but it seems to have taken on a life of - its own. “Organopoetica” is a Greek word meaning “the making of - instruments”. - - _Relloleum_ is a vertue from the complexionn[complexion], as in - - _Saltz_, _saltz_[_sultz_], _Selenipum_, is brine. - - _Staraphaxat_ is a resinging[restringing] or - “Resinging” is an obsolete spelling for “resigning”. However, more - likely, the intended word might be “restringing”, from the root word - “stringe”, meaning “to close or block up”. - - _Thamatica_ (_see Transcriber’s Note_) is an art of inventing engines - “Thamatica” was undoubtedly originally a typo for “Thaumatica”, - however, but it seems to have taken on a life of its own. - “Thaumatica” is a Greek word meaning “wonders”. - - _Wismodt_ in[is] Tin that is foule and immalleable, - - -And finally, while not a typo, in the Chymicall Dictionary, there was -an entry: - - _Anotasier_} - _Aliocab_ } are Salt Armoniack. - _Alemzadar_} - -which was changed to: - - _Anotasier_, _Aliocab_ or _Alemzadar_ is Salt Armoniack. - -to be consistent in format with the rest of the dictionary. - - - - - -End of the Project Gutenberg EBook of A New Light of Alchymie, by -Micheel Sandivogius and Paracelsus - -*** END OF THIS PROJECT GUTENBERG EBOOK A NEW LIGHT OF ALCHYMIE *** - -***** This file should be named 61112-0.txt or 61112-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/1/1/1/61112/ - -Produced by Emmanuel Ackerman, Chris Curnow and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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