Paracelsus, his Archidoxis comprised in ten books : disclosing the genuine way of making quintessences, arcanums, magisteries, elixirs, &c : together with his books of renovation & restauration, of the tincture of the philsophers, of the manual of the philosophical medicinal stone, of the virtues of the members, of the three principles, and finally his seven books of the degrees and compositions, of receipts and natural things / faithfully and plainly Englished, and published by J.H., Oxon.

THE KEY OR Tenth BOOK OF THE ARCHIDOXIS Taken out of a most An∣tient Germane Manu∣script.

The Preface of the Author.

ALthough we were minded to Write our Archidoxis, and other our Books ap∣taining to Medicine, somewhat more plain and more cleer then is done; yet because the highest Medicinal Universal Arcanaes cannot be prepared without true Chymical Manual Operations, and be brought unto the desired Exal∣tation of Degrees; for 'tis well known to most,

how the whole World is in a manner addicted to Riches and worldly Wealth, and doth only with all their might drive at Tinctures, and the Transmu∣tations of Metals, to scrape together abundance of Gold and Silver; Now, for the attainment here∣of, they do very much need true Chymical Prepara∣tions, the which they would willingly find in our Ar∣chidoxis, briefly and without labour.) Therefore, for this reason, viz. That we may meet with so great an evil as might arise from thence, and may crush their Malice; We even concealed our meaning in those Books, according to the Antient Philosophick Custome, and Cabalistical Form, and have yet neverthelesse made demonstration cleerly to the good and well accomplished, but obscurely enough to the Contemners and Impious men; And yet tis not only the Lacrymists, that gape on Gold, are the cause of our Cabalistical Philosophick Writing, but also that most great Troop of the Sect of Galen & Avicen, for they would very willingly make use of our Medi∣caments and Arcanaes, for the driving away of Chronical Diseases, (which are uncurable by their Galenical way) Provided, that they could find a brief, sure, and easie Method for the Preparation and Administration of them, without renouncing the old Error of the Ethnicks and false Christians, and could attribute the Honours, Fame, and Riches which they get thereby to the Galenical Writings, and to themselves only, and thereupon (out of an

envious mind) suppress my Name and famous Deeds, and vindicate themselves by their Wri∣tings, and (because I say that that Art proceeds from me) affirm that they secretly possesse the ve∣ry same thing.

For, whereas they are Ancient Doctors, they will not by any means seem (themselves being so Aged) to be, and publickly professe themselves Disciples of a more grosse Wit, and younger Schollar, (whom they all Envy because he subverteth their Foundations) Therefore, because of their Sloath∣fulness, Ambition, Envy, and Hatred, together with their Ingratitude, I have thus Taught and Reasoned in the Archidoxis, and my other Books; After the aforesaid manner, so well liking me, (the which I shall at the last day approve and justifie be∣fore God and my Conscience) that so those as would attain to the Foundation of my Archidoxis, may publickly call themselves Theophrastists, and ac∣knowledge me to be their Monarch, may follow me as to Labouring, may frequent my School, and may contrariwise cast away their old Fathers under the stall: And although they may privily get some Ex∣periment from some miserable simple Country Clown, or elsewhere, yet they shall not understand the great Arcanaes of Administring my Medicaments, and so consequently will purchase more Disgrace then Honour therefrom. And therefore although some Old Wi••e hath told them, That the Chicken, or

the young of the Swallows that Cranium, & vis∣cus Quercinus, &c. are a certain Cure for the Falling Sicknesse (as in very deed it is) yet shalt thou not herewith Cure it. But whence is it, or what is the Cause? 'Tis this, because thou under∣standest not the way of the Administration, nor the great Ilech, nor wilt thou be able to Learn it of thy Galen, unless thou frequentest my School, and learnest Philosophy according to Christ, and not ac∣cording to Fiscus, or a Promoter. Now then seeing that Viscus Quercinus doth not afford thee Help, thou supposest it to be too weak by it self, and there∣fore thou Correctest it with other Herbs, and Com∣posest a great Mixture of Sixty parts, or more; these thou dost Digest, and Purgest the Excrements by them; but thou canst not Expel the Disease therewith, because thou understandest not neither the Simple, nor the Compound, nor the Administra∣tion.

But, Would they have thankfully accepted of my Dostrine, and cast their Red Cap, or Fools Coat (that they have received of Galen) behind the Door, and would withal have submitted themselves under my Discipline, I would have put on them a better Cap, yea, the Cap of even Fortunatus him∣self, in the which doth lie more Art then in all the other Writings besides, insomuch, that they should not need to put it off in the Presence of any body, but be able to Cure Chronical Diseases equally

as well as Fortunatus Restored the Kings Daugh∣ter.

But indeed, they are unworthy of any better, and are to be Accused (as culpable) of their own harm because they have known nothing of the Magnalia, and Misteries of Natures Sanctuary, nor of that Coelestial Treasury which is liberally Revealed to me from above in these last Times and Seasons of Grace; the which things do make a true Adam, and wonderful Physitian according to the Enochian dayes, in the understanding and preception of new Generation; But those Ignorant braggers have Re∣fused it, and therefore I will no farther pitty them, but leave them in their Ignorance: But, because there's no doubt but that amongst such a great mul∣titude of men (concerning whom there's mention made in the 4th. of Esdras) the Lord God will re∣serve some very smal number of some of his Elect; who will be desirous of faithfully following my Theo∣phrastical Doctrine, and of loving the Truth, and of helping their Neighbours in their Necessities and Diseases, out of a true unfeigned Christian Love, and not for Gain and Ambition, but for the pure Love of God: And are also desirous, That the Wonderful Works of God may be made apparent by the Light of Nature, (albeit all men are not born under such a Constellation, as to apprehend the meaning of our Books (without the help of God) though they diligently study them) Because there∣fore

of the sincere Intention and Love of such, and that they may comprehend the true Foundation of our chiefest Writings, and Arcanaes concerning Medicine, and may arrive to an happy end; And that the most precious Treasure of Nature that God hath Revealed unto me may not be wholly buried with me; We will therefore Write this little Book for them, and will therein cleerly shew the Founda∣tion, or Basis of our Archidoxis, and Universalities, and will Teach the Preparation of the several Ar∣canaes, the Quintessences; the First Entities, and Magisteries.

But, that this Clear Light may not come to the Ungrateful and the Unworthy, I do exhort all such as have the Possession or Understanding of this Book, and do bind thee by the most great Sacra∣ment, and the Oath thou hast made to God in thy Baptisme, that thou even Concealest all these things privily, and as the most noble Treasure of Nature; and that thou doest not admit any Unworthy Person thereunto, but that thou Honourest it as a most blessed Talent, and servest the Necessities of thy Neighbour therewithal.

The Lord God bestow his Blessing and Grace, that whosoever Partakes hereof, may rightly use it.

THE Tenth BOOK OF THE ARCHIDOXIS OF THEOPHRASTUS, Comprehended in Ten several Chapters.

CHAP. I. Of the Separation of the Ele∣ments.

THE four Elements are commixt with each other in all things, but yet (in every thing) one onely of those four is perfect and fix, and that Element is the Predestinated Ele∣ment, wherein the Quintessence, Virtue and Quality doth lodge; but the rest are imperfect Ele∣ments,

and as a bare Simple Element, wherein there's no more virtue then is another simple Element; and they all are as an habitation of the true, fix, and perfect E∣lement; on which accompt also they are called, Things Qualified: And whereas some do imagine the body to be the true Element and Quality, and that it discovers in some sort the virtue of the true Element, the reason thereof is this, because the body (and likewise the three imperfect Elements) is tinged and Qualified (each ac∣cording to its nature) by the fix, perfect, and Predesti∣nated Element, or Quintessence, as with its Inhabi∣tant.

For Example: In some things the Element of Water bears rule, in other bodies the Fire is chief, in others the Earth, and in othersome the Air, So then, if you would have the fix Predestinated Element Separated, tis expedient that the House thereof be broken open; But now this breaking up the House, or dissolution, is performed by several wayes, as is cleerly spoken of in my Metamorphosis, in the Book of the Death of Things: If the House be dissolved by Aqua Fortis, or Strong-Waters, Calcinations, and such like; this alwayes it to be observed, that the dissolved be separated from the fix by vulgar distillations, for then the body of the Quin∣tessence comes over in the manner of Phlegme, but the fix Element abides in the bottom; But whereas we take no great Care about the House or Habitation, but diligendy Enquire for the Inhabitant only, tis needful that we find him in the fix Predestinate Element, and from thence extract him according to the manner of a Quintessence; and so consequently that fix Element is to be dissolved by other more powerful Artifices then by Calcinations, Sublimations, &c. and the Pure be Separa∣ted from the Impure.

The Pure is the Quintessence, but the Impure is the Tartareous Superfluity which is permixt in every Gene∣ration;

Concerning which, see the Book of Tartarous Diseases.

But whereas my Theory is more largely Opened in my other Books of the Archidoxis, my Metamorphosis, and of the Generations mentioned in our Book Paramirum; therefore I will not be (in the least) tedious, but briefly disclose the Practick: Reduce a Metal (prepared according to the Process in the Book of the Death of Things) into a Liquid Substance with Aqua Fortis, according to the manner which we have Taught in the Book of the Separation of the Elements; and Separate the Three imperfect Elements by very many Cohobati∣ons and Putrefactions; then the fix Element (of what kind soever it be) remains in the bottom; and so those Four Elements are rightly Separated.

CHAP. II. Of the Quintessence.

ABstract the Volatile (which comes over in the Se∣paration of the Elements) from the fix, often∣times, that so the Quintessence which partly ascended with the Phlegm, may be again Co-united. Take then the fix Element that remained after the Separation of the Three Imperfect Elements (what kind soever it be of) and dissolve it in its appropriated Water; each according to its Nature, as we have spoken of in the Ar∣chidoxis concerning a Quintessence; keep it in the greatest puterefaction, distil it by Cohobation, the rest per Descensum; Putrifie it yet a little more, distil and con∣joyn all, and distil it in B. M. even to an Oylinesse;

Then corrupt or break it with the Subtil Spirit of Wine by boiling, then the Impure will settle to the bottom, and the Pure will Swim at top, Separate it by a Tritory, or Separating Glass, and that it may there∣withal loose the Nature of the Aqua Fortis, pour on a greater Quantity of the Spirit of Wine, the which ab∣stract often until the Quintessence becomes Sweet; Lastly wash it off with Common Cold Water; After the like manner are you to conceive, of Marchasites, Stones, Rosins, Hearbs, Flesh, Excrements and Fix Things, viz. that (first of all) the three imperfect Elements be Separated, and that the fix Element be farther proceeded with according to the Doctrine of the Book of the Quintessence.

When we speak of an Eating or Coroding Water, understand Acetum mixed with the Spirit of Wine, and such a Spirit as being often abstracted from the Spirit of Salt Nitre, becomes an Acetum. The fix Elements of Marcasites are to be dissolved, therein to be putre∣fied and Elevated by an Alembick, and then at length be corrupted or broken with Spirit of Wine, that the Impure may fall to the bottom, and Separate it self from the Pure.

As concerning the Essence of Gems, where we speak of Radicated Vinegar, understand us thus, viz. that you have a sharp Acetum Corrected with Tiles or Bricks, and oftentimes Abstracted from the Tartarised Matrix of A∣cetum. Your Gems are to be first Calcined by Sulphur, then dissolve them therein, and Putrefy them, and then Separate the Pure from the Impure by breaking them with Spirit of Wine.

An Essence is easily perfected out of Fruits, Hearbs and Roots; so that you dissolve the Imperfect Elements, by the highest Secret Putrefaction of the highest heat. Then shalt thou putrefie them in Dung, and drive out per descensum, all that is able to go out, and from

thence Abstract by a Destillation in a B. all the huttfull imperfect Body of the moisture, then will the Predesti∣nated Element remain in the bottom; this must be not Separated from the Superfluous Impurity, by corrupt∣ing or breaking it with its own Spirit, or with the Spi∣rit of Wine, the which Spirit draw off, and thou shalt have the Quintessence pure.

The Extraction of the Quintessence out of Salts, as Vitriol, Common Salt, Salt Nitre, Venus or Antimony, &c. is done thus, viz. Cohobate them with their own pro∣per Liquor or Water, oftentimes Putrefie them with the Phlegm, and abstract the Body thencefrom in the manner of Phlegm, even to the fix Spirit. This then dislove in Water, or in their own proper Water, and (in the heat) Saparate the Pure from the Impure with Spirit of Wine.

CHAP. III. Of Magisteries.

MAgisteries do well deserve to be called Mysteries because of the great Tinctures they shew in an ap∣propriated Menstruum, viz. in Acetum, in Wine, and as we there mentioned, so likewise do we here enjoyn, that respect is to be had onely to such concordances or uniformities as are commodious for the extraction of the Magisteries, for if you take Destilled Vinegar, you shall not tinge Water, but wine into Acetum, because the Tincture or Vinegar was made of Wine. Didst thou but well and rightly know the Magistery of Acetum, thou wouldst likewise well enough understand the Book of Magisteries.

In the Magistery of Vinegar this is to be considered, That first of all you make the Tincture, that is, the Vine∣gar out of Corrupted Wine by that serment that is al∣lyed or a kin thereto naturally; as for Example, by Tartar; then with a small Quantity of that same Acetum may you tinge a most great Quantity of Wine, (first cor∣rupted and putrefied) into the best Vinegar in a short time. If therefore you intend to convert Merals into a Magistery, and plainly to tinge the whole body into an Essence, tis expedient that you take a chief and Open Metal, to which all the other Metals are by Nature al∣lyed; the which you must corrupt or break in its own Matrix which is placed in Water, and is termed the Mother of all Metals, and you must purge it from the superfluous Elements, and reduce it into its first liquid Ens, that is, into a most sharp Metaline Acetum; as of∣ten as all the Metals are digested therein, they are ne∣cessarily Transmuted thereby into Acetum, that is, into a Quintessence. But now, even as Wine must be in some sort afore corrupted, if you would have good Vinegar quickly prepared thence-from; even so in like manner must the Metaline bodies be afore corrupted, or putre∣fied and mortified, as is spoken of in the Metamorphosis in the Book of the Death of Things; and then are they truly called Potable.

After this same manner also are the Magisteries of Marcasites to be prepared even as the other Magisteries are in which said Marcasites is (in a manner) more Virtue to be found then is in Metals; and by our dissolving Water is to be understood the Water of Salt.

But the Magistery of Gems is this, viz. You must first Calcine them with Sulphur for four Hours, then Rever∣berate them, and afterwards burn them with Nitre, then boyl them with Simple Water eight Hours, Filtre, and Coagulate it, and Extract it with Spirit of Wine.

The Magisterie out of Gums and Rozins (as for Ex∣ample, out of Turpentine and Amber) is made after this manner; First, boyl them in Spirit of Wine, then Cor∣rupt them in new Spirit of Wine commixt with a dissol∣ving Water, viz. of Salt; and Distil it thence∣from.

The Magistery of Herbs likewise, as also of all Spices and Fruits is thus done; First of all, let them be fer∣mented like Must, or new Wine, then draw off from them a Spirit, as from the feces of Wine; in that Spirit digest the putrefied Herb, oftentimes renewed with new Herbs until the Spirit become four times the Quantity it was. But because there's frequent mention made in our Archidoxis of First Entities, and whereas the chief∣est Foundation is hidden in them, we will together therewith briefly adjoyn the preparation of our Water of Circulated Salt, which is thereto requisite, but was omitted.

The Preparation of the Sal circulatum, OR, Circulated Salt.

WE have sufficiently shewed and declared in our other Books, That the Water or Sea, is the true Element, as being the true Mother of all the Metals, and hath received out of its own first Ens the Sperm of the Three Principles, of which no body hath made any mention afore me, but built their principles from Sul∣phur and Mercury only, they neglected the mentioning of the Third Principle, viz. Of Salt which lies in the

Sea: But Experience being my Tutor, I have also in my other Books briefly hinted, That the first Ens or the Quintessence of the Element of Water, is the Centre of Metals and Minerals; and I have elsewhere added, That every Fruit must die in that in which its life is, that so it may receive a new better life afterwards, and so (by the deposition or laying off the old body) may be re∣duced into the first Ens, We will therefore here adde the. Extraction of the Centre of the Water, in which the Metals ought to lose their body.

Take, in the first place, the true Element of Water, or instead thereof another Salt as is not yet wholly boyled to a drynesse; Or, even Sal Gem depurated; pour there to two parts of Water mixt with a little Juyce of Radish, putrefie it in an accorate Digestion, by how much the longer, so much the better; then af∣terwards let it congeal, and putrefie it again for a month, then distil it by a Retort; Urge the Residue by a strong fire, that so it may flow or melt, Reverberate it in the Retort with a continued fire, Dissolve it on a Marble, then take that water that flows from hence and pour it on again, and putrefie it; distil it again even to an Oylinesse, Conjoyn it with Spirit of Wine, and the Impure will fall to the bottom, the which Sepa∣rate, but the Pure will be Cristallized in the Cold; pour on again that which is distilled, and Cohobate it so often till a fix Oyl remain in the bottom, and that no∣thing comes over sweet afterwards. Then farther, di∣gest it for a month, and then distil it so long until the Arcanum of the Salt passeth over by an Alembick: Let not the length of labouring here-abouts grieve thee, for this is the Third part of all the Arcanaes that are hid in Metals and Minerals, and without it, can nothing fruitful, and nothing perfect be accomplishr.

But although there are more wayes for Extracting the first Ens of Salts, yet this is the most profitable,

and the most ready way; and next to this is that other way which we have mentioned under the Title of the Elixir of Salt, viz. That new Salt being permixt with the dissolving Water, (which Water is the Distilled Spirit of Salt) be putrefied and distilled so long, until the whole substance of the Salt be dissolved and reduced into a perpetual and during Oylinesse, the body being removed there-from in the likenesse of Phlegm. After this manner likewise is Taught the ma∣king of the Arcanum, or Magistery of Vitriol and Tartar, and out of all other Salts.

CHAP. IV. Of the First Entities: And first of the Extraction of the Quin∣tessence, or first Ens, of the Common Mer∣cury.

IF you would Reduce the Mercury of the Vulgar into its first liquid Ens, then is it to be first Morrified and brought out of its own form; and that is done by various Sublimations with Vitriol and Common Salt, that so it may at last be like six Crystal; Then dissolve it in its own Matrix, viz. in the first Ens of Salt, putre∣fie it for a month, corrupt it with new Arcanum of Salt that the Impure thereof may be precipitated to the bottom, and that the Pure may be turned into Crystals;

Sublime the Stones or Crystals in a close Reverberatory when tis Sublimed, alwayes turn it up side down, until it comes to a redness. Extract this Sublimate with Spi∣rit of Wine rectified even to the height; Separate the Spirit of Wine, dissolve the rest upon a Marble and di∣gest it for a month; pour on new Spirit of Wine, digest it for a time, and distil it. Then the Arcanum of the first Ens of Mercury will come over in a liquid substance, the which is called by the Philosophers, A most sharp Metalline Acetum; and in our Archidexis, Circulatum Majus. The same is to be understood of Antimony, Gems, and Herbs.

CHAP. V. Of Arcanums.

YOu are thus to understand our speaking of Arca∣nums, That they are nothing else but a graduated Quintessence, a Magistery, or first Ens. And first, by the Arcanum of the first Matter, we mean the first Matter, or first Ens of the Limbus of man; likewise the first Matter of the Mercury of Salt, for that is neerest con∣formable. Therefore thou must (according to the pro∣cess of the first Ens) reduce all things into a liquid sub∣stance, and then again Conjoyn it with a Monarchy, as 'twere with the living unreduced body of that thing, and promote or set it to distillation.

As for our Opinion concerning the Arcanum of the Stone, it shall be declared in the following Practick: But by the Arcanum of Mercurius Vitae we mean a Living Fire, so that the Mercury of the Vulgar be Essentifica∣ted

with the Quintessence of Salt, and be vivified with the first Ens of Antimony, as 'twere with a Coelestial Life; but the Arcanum of the Tincture displayes and un∣folds it self, and therefore we here omit it.

CHAP. VI. Of the Arcanum of the Stone, or of the Heaven of the Metals.

THat which we have here and there set down Theori∣cally, concerning the Arcanum of the Stone, we o∣mit in this place, and I only say, That this Arcanum is not to be sought for in the Rust, which many have falsly termed Flores but in the Mercury of Antimony; And that Mercury of Antimony when tis brought to its perfection, is no other thing but the Heaven of the Me∣tals, because its Virtue is alwayes Vital or lively, and is no other thing then a perfect pure Quintessence; and therefore even in the deludge, nothing of its Virtue or Efficacy was taken from it; for the Heaven being as 'twere Life it self, cannot be destroyed by any lesser or inferiour thing; The preparation thereof I do here briefly describe.

Take Antimony, purge it from its Scoria or drosse, and Realgar in an Iron Vessel, until the Coagulated Mercury of the Antimony appear white and fair; and although it be the Element of Mercury, and hath in it self a true hidden life, yet notwithstanding all these things are in power, and not in act. But if you would bring it unto

act, then tis expedient that you stir up that life with it own like living Fire, or with a Metaline Acetum, in or with which fire many Philosophers have proceeded many wayes. But because they have all agreed in the Foun∣dation or Root, they all arrived to the appointed end: For, one of them hath extracted a Quintessence out of the Coagulated Mercury, by much labour, and hath therewith brought the Mercury of the Antimony into act; but, others of them have beheld a Uniform Essence to be in other Mineral things: As for Example, in the six Sulphur of Vitriol, in the Magnetick stone, and have thence extracted a like Quintessence, and have there∣with ripened its Mercury or Heaven, or brought it into act. And because they extracted their Quintessence out of a stony matter, they therefore called that Magistery a Stone; and indeed their Opinion is right: Yet not∣withstanding, that Fire or Corporal Life is found much more perfectly and sublimely in the Mercury of the Vulgar; and this is evidently witnessed by its Flux and Running, viz. That there is hidden in it a most chief Fire, and a Coelestial Life. And therefore whosoever desires to Graduate his metalline Heaven even to the height, and to reduce it into act, he must first of all extract out of the Corporal Life, (viz. The Mercury of the Vulgar) the first liquid Ens, (as being a Coelestial fire) the Quintessence of Sol, and a most sharp metalline Acetum by a Solution with its own Mother, that is, he must permix it with the Arcanum of Salt, and with the stomach of Anthion, that is, with the Spirit of Vitriol, and must therein dissolve the Coagulated Mercury of Antimony, digest it, and afterwards reduce it into Cry∣stals, that it may be like to a yellowish Crystal; of the which we have made mention in our Manual.

CHAP. VII. Of the Arcanum of Mercurius Vitae.

EVen as a Temperate Essence is educed or drawn out of Hearbs, as for example out of a Vine, by the which Essence may be Attracted the Essence of Hearbs and Roots of every kind; insomuch that the Mercury of the Wine doth not shew its own proper Na∣ture, but the Nature of that which it is Essentificated with; even so in like manner is it with Metals and Minerals, for such a like Mercury or spirit is extracted out of the open and middle Metal (Mercury) if an Es∣sence be extracted out of the perfect Metals with that same spirit; then that Essentificated Mercury, is after∣wards conjoyned with the Celestial Balsam of the Quin∣tessence, in a close Reverberatory, by which it obtains a life, and is therefore called Mercurius Vitae. The Vir∣tues of which seem to us very admirable, and therefore must be concealed and hidden by us, that so they may not be contemned.

CHAP. VIII. Of the great Composition, being the great∣est (in Medicine) of our Secrets.

IN our Paramirical Writings it is clearly enough de∣clared, viz to a Philosopher, or a Physitian, as much as is needful for the preservation of the whole humane Body, not onely in his Corporal and Earthly Mass, but even in the Celestial Balsamick Part, and for the cu∣ring it of all Celestial and Terrestrial Diseases. For it is expedient that such a composition be in that Medi∣cament, as doth not consist in the number of Ingredi∣ents. For example sake, should any one think that by the mixing of Water and Wine together, were made a true mixion, it would be a false conception; for one part may be Separated from the other without the hurting of either, which is far otherwise in our great Composition; for here is made a uniform, and an Har∣monius mixture, insomuch that two things different or distinct in Nature and properties are united, and neither of them can be Separated from the other without hurt, because of their notable Concordance; as it also comes to pass in the Masculine and Feminine Seed; if therefore such a composition be to be prepared as is in its state and form sutable and agreeable to man, in the propor∣tion of Celestial and Terrestial Things, it is convenient to consider of the Name of the Microcosm, and that man is a little World; And consequently if you would cure him Universally of all his diseases, it is necessary that it be done by his like. Concerning which Hermes Tris∣megistus

saith, tis expedient that he who intends to make this composition, do Create a new World; And even as God created the Heaven and the Earth, •• likewise must the Physitian frame a Medicinal World Separate and prepare it. And that he (the said Hermes) may faithfully shew unto his Disciples, what thing o•• matter this composition must be made out of, and how also a Concordancy of Celestial Virtues may be found with us in the vally of darknesse, he doth very wisely and truly add a little after, viz. That which is beneath is like that which is above, and the things beneath are so related to the things above as Man and wife, and for the better understanding thereof, he teacheth that the Heaven (doth of it self) agree with the Element of Water; for it had its First Spermatick matter in the Water, and that the Element of the Earth thereof, be∣ing coagulated or changed out of a Spirituality, into a Corporality and Earthlinesse, is like to the Plannets and the other Stars; for they also did at the begining obtain their Spermatick Matter in the Heavens, and did from thence pass, or were changed (by a Separation) out of the Celestial transparent Nature, into a thick Co∣agulated Body.

In the first Creation, the things above, and the things below, the upper and lower Heaven or Water, the Su∣periour Coagulated Nature or Stars, and the inferiour Terrestrial Nature were all commixt in one, and were but one thing. But God Separated the Subtile from the gross, that so of one Water might be made two, the Superiour Water was Subtile, and to be accounted of as a Masculine Sex to the inferiour, more gross, Femi∣nine Water. But even as God did farther devide and Separate the superiour Water, that the subtile Aerial part might be ordained for Stars, so that the Celestial Bodies or Stars are so related to the Heaven, as Sons are to a Father; even so likewise by the same way, hath

God appointed (in the more gross Feminine Bodies, viz. the Waters in the Vally of darkness) a Separati∣on agreeing with the Superiour Separation, and hath also divided it into two Parts. The seventh more clear part, he called Water, the other six dryed parts, or Coagulum, he called Earth, the which comprehends in it self all the Specificated or particular Fruits and Planets, that had their first Original in the Water, as in their Heaven. Even as Metals, Minerals and Gems, which are to be accounted of in respect of the Water, as Daughters in respect of their Mother. So the Superi∣our. Heaven hath a Nature and properties like it self in its Feminine Nature, viz. in the Inferiour Heaven or Water; and the Superior Terrestrial Bodies or Stars, as being the Sons of a Father (that is of the Heaven) have a like concordancy and affinity with their Sisters, the Terrestrial Bodies. And by how much the Supe∣riour Celestial Bodies or Stars are conjoyned with their Father the Heaven; Even so by an equal kin or affini∣ty, the Inferiour Terrestrial Minerals and Metals are allyed to the Water (their Heaven) as being their Mo∣ther, from thence therefore is the truth of the saying of Hermes evidenced, the which we do even commend to our Sons of learning, in these expressions, viz. that the whole Microcosm (as far forth as appertaines to the com∣prehensible Mass, and to the living, Moving, Corpore∣al, Generating Spirit) ought to be gathered as it were and composed of those Inferiour Elements, dark Wa∣ters, their most Noble Essences; But as to the Mental Arcanaes (by which a sound mind consisteth in a sound Body) they are to be Attracted from the superiour Ce∣lestial Waters, and their Astral Influences (spiritually) in a Mental manner, through the mind of the Image and its Gamahea or (if they are not so pleasing to us) may be eschewed; even as we have largely and cleerly enough demonstrated these things in our books of long life.

And because we have comprised the Theory of this great Composition in other places, but especially in th•••• Books of Paramirum; therefore we shall content o•••• selves with them, and rather adjoyn the Practick 〈◊〉〈◊〉 self, viz. how the Inferiour World or Heaven ought 〈◊〉〈◊〉 be united and compounded with its Earth, or the 〈◊〉〈◊〉 with its Heaven. But because we have afore premis•• the preparation of the Heaven, and have taught it un∣der the Arcanum of the Stone, we omit it in this place But now whereas of it self alone, tis like the male se•••• and can bring no benefit in the Body of man, but one•• restore the Celestial Parts, viz. the Radical Moisture 〈◊〉〈◊〉 Balsam of Life, therefore it is expedient that it be co•••• joyned with its Terrestrial Corporal Mass, and b•• brought into a Concord and Harmony, that so even th•• Fleshy Masse in man, may be also refreshed and restor∣ed, and not onely one Member be restored to health but the whole Body Therefore such a Corporal Ma•• must be taken as is equal in its Nature to the Superio•• Sun, and comprehends in it self the proprieties of a•••• the Stars; for as much as it is impossible for all the Subterrane Stars, and Coagulated Bodies to be com∣prehended together in the number of Ingredients. This Coagulated Essence of the Heaven, that is the Sun in its own Essence and Temperate Element, is so elevated and graduated, that it doth also even six its own habi∣tation (that is the superfluous Elements) with it self, so that it cannot be destroyed by any Element, and the Inhabitant or Corporal Balsam therein hidden, is able to continue eternal. If therefore (as is aforesaid) the whole Microcosm is to be truly cured, then the Corpo∣ral Coagulated Balsam is to be Co-united with the Cele∣stial Spiritual Balsam, and the discord betwixt the Elements of the Sun, to be reconciled, so that the superfluous Elements, may be Separated from the fix Predestinated Element, and may plainly die, and may

leave the Eternal fix Element (as being their Inhabi∣tant) alone. If this dead Body of the Sun, be after∣wards cleaned from superfluities, and be brought into ••otatile Spiritual Nature, then is perfected the true ••limed and resolved Mercury of Sol (not that Hore∣••ntal, which many endeavour to prepare with the ••ercury of the Vulgar, and Sal Armoniack.

CHAP. IX. Of the Corporal Balsam or Mercury of Sol.

THat you may stir up a discord between the Ele∣ments of the Sun, or of the habitation of Gold, it expedient that you draw out or bring Sol in a strong ••olution by a Phlegmatick Fire or Quintessence of Tar∣•••• into its proper heat and fervency; By which the ••lement of the Air is most greatly augmented in the Sol, and (by the assailing or accompanying Air) the fix E∣lement of the Sun (as being its proper Fire) is so much ••raduated, that it is able to overcome and destroy the dwelling of the other three. Putresie this destruction ••ith the Quintessence of Tartar, and with the Ostrich, ••onvert it by a proper Sublimation, into the Matter of ••ercury, and then the fix Mercurial Element of Sol, will remain alone without a habitation; but because that it (as yet) permixt with its superfluous Tartar, there∣fore this is to be removed therefrom; dissolve it there∣fore in the Circulated Water of Salt, corrupt or break 〈◊〉〈◊〉, and the Tartar will be precipitated. Sublime the ••ure in a close reverberation of an Athanor; dissolve •• upon a Marble and putrefie it, so is the Mercury sublim∣••d, Graduated and resolved into the First Matter of Sol, ••nd is prepared in the highest degree.

CHAP. X. Of the Composition of the Spiritual Balsam, and the Balsam of the Coagulated Body.

THis composition as is rehearsed in the Manual, made in the Philosophick Egg. And so we put a end to this Great Work, in the Name of God, to b•• Praise and Glory.