Paracelsus his Aurora, & treasure of the philosophers· As also the water-stone of the wise men; describing the matter of, and manner how to attain the universal tincture. Faithfully Englished· And published by J. H. Oxon.

The Aurora of the Philo∣sophers by Paracelsus.

CHAP. I.

Of the Original of the Philosophick Stone.

ADAM was the first Inventor of Arts, because he had the knowledge of all things, as well after the fall as be∣fore the fall; from thence he presaged the worlds de∣struction by water; Hence also it came to pass that his Successors erected two tables of stone, in the which they ingraved all Natural Arts, and that in Hiero∣glyphical Characters, that so their Suc∣cessors might also know this presage, that it might be heeded, and provision or care

made in time of danger. Afterwards, Noah found one of the tables in Armenia under the Mount Araroth, when the deluge was over: In which [Table] were described the courses of the superiour Firmament, and of the inferiour Globe, and [also] of the Planets; then at length this Uni∣versal Notion of Knowledge was drawn into several particulars, and lessened in its Vigor and Power, in so much that by means of that separation, One became an Astronomer, another a Magus, another a Cabalist, and a fourth an Alchymist: Abra∣ham that most great Astrologer and Arith∣metitian conveyed [it] out of the Coun∣trey of Canaan into Aegypt, whereupon the Egyptians arose to so great a head and dignity, that the wisdom [or science] of the same thing was derived from them to other Nations and Countreys. And for as much as the Patriarch Jacob painted [as twere] the sheep with various co∣lours, it was done by a part or member of Magick; for in the Theology of the Chal∣deans, Hebrews, Persians and Egyptians, they proposed these arts (as the highest Philosophy) to be learned by their chiefest Nobles and Priests: So it was in Moses his time, wherein both the Priests and even

the Physitians were chosen amongst the Magi▪ they indeed [viz. the Priests] for the Examination or Judging, of what related to soundness or health, especially in the knowledge of the Leprosie; Moses likewise was instructed in the Egyptian Schools at the Costs and Care of Pharaohs daughter, so that he excelled in all their Wisdom or Learning; So was it which Daniel; he in his young dayes suckt in the Learning of the Chaldeans, so that he be∣came a Cabalist. Witness his Divine fore∣tellings, and exponnding of those words, Mene Mene Tekel Phares: These words are to be understood by the Prophetick and Cabalistick Art: The Tradition of this Cabalistical Art, was very familiar with Moses and the Prophets, and most of all in use; The Prophet Elias foretold many things by his Cabalistical Numbers. Even so the Antient wise men, by this Natural and Mystical Art, learned to know God rightly, and abode and walk∣ed in his Laws and statutes very firmly; It likewise is evident in the Book of Sa∣muel, that the Berelists did not follow the Devils part, but became (by Divine permission) partakers of Visions and true Apparitions, the which we shall treat

more largely of in the book of Snpercele∣stials. The gift thereof is granted by the Lord God to the Priests who walk in the divine precepts. It was a custom amongst the Persians, never to admit any one as King, unless a Sophist [or Wise man] exalted both in reality and name; and this is clear by the usual name of their Kings, for they were called Sophists. Such were those Wise men and Persian Magi that came from the East to seek out Christ Je∣sus, and are called natural Priests. Likewise the Egyptians having obtained this Ma∣gick and Philosophy from the Chaldeans and Persians, would that their Priests should also learn the same wisdom, where∣in they became so fruitfull and succesfull, that all the neighbouring Countreyes ad∣mired them▪ This was the cause why Hermes was truly stiled Trismegistus be∣cause he was both a King, a Priest, and a Prophet, a Magitian, and a Sophist of Na∣tural things; such another also was Zo∣roastes.

CHAP. II.

Wherein is declared that the Grecians drew a good part of this Learning from the Egyptians, and how it came from them to us.

AFter that a Son of Noah possessed the third part of the world after the Flood, this Art brake in violently [as it were] into Chalde and Persia, and from thence into Egypt; The which [Art] being a little smelt out by the superstiti∣ous and idolatrous Grecians, some of them that were more wise and sage, betook themselves to the Chaldeans and Egypti∣ans, that so they might draw in, out of their Schools the same wisdom; But now whereas the Theological or Bible-study of the Law of Moses did not so well please them, they confided in their own proper Genius, and fell away from the right foun∣dation of those natural secrets and arts. This is evident by their fabulous Concep∣tions and stumblings about the doctrine of Moses. Twas the Egyptians custom to propose those Traditions of that so ex∣cellent wisdom meerly in Enigmatical fi∣gures

and abstruse Histories and Terms. The which was afterwards shadowed by Homer, by an admirable poetical artifice: Herewith was Pythagoras also acquainted, who mixed [with his writings] very ma∣ny things out of the Law of Moses and the Old Testament. In like manner Hip∣pocrates, Thales Milesius, Anaxagoras, Democritus and others, did not forbear to apply their conceptions hereunto. Al∣though none of them were skilfull of the true Astrology, Geometry, Arithmetick or Medicine; for their pride so hindered, that it would not admit of Disciples of other Nations. And when they had got some sight as twere from the Chaldeans and Egyptians, they became by this accident far more proud then they were afore na∣turally; and without any fear did acuate or set out the thing or substance it self with subtiler figments and lyes, and then attempted to describe a certain kind of Philosophy, which came and descended from them to the Latines. They being now seasoned and instructed herewithal, adorn∣ed it with their dictates also: from all which this Philosophy was sowed abroad all Europe, and then many Academies were made for the propagation of their

Decrees and Rules, that so youth might be instructed; and this doth now flourish with the Germans and other Nations even nuto this very day.

CHAP. III.

What was taught in the Schools of the Egyptians.

THE Chaldeans, Persians and Egyp∣tians had [all of them] the same know¦ledge of the secrets of nature and the same Religion, the names only being changed. The Chaldeans & Persians called their doctrine Sophia and Magick; and the Egyptians, because of the sacrifice, called their wisdom the Priest-hood. The Ma∣gick of the Persians, and Theology of the Egyptians were both of them heretofore taught in the Schools. Albeit there were many Schools and Learned men in Ara∣bia, Africa & Greece, as Albumazar, Aben∣zagel, Geber, Rasis and Avicen, amongst the Arabians Machaon, Podalirius, Py∣thagoras, Anaxagoras, Democritus, Plato, Aristotle and Rodianus amongst the Gre∣cians; but yet there were various opinions amongst themselves as to the Egyptian

wisdom, wherein they differed, and disa∣greed from it. For this cause Pythagoras would not be called Sophist, because the Egyptian Priesthood and Wisdom was not at all perfectly taught as was fitting, al∣though he received thence many Mysteries and Arcanums; and Anaxagoras [had recei∣ved] most or exceeding many. This appears by the disputations which he made of Sol & the stone thereof, & which he left after his death, yet he was in many things con∣trary to the Egyptians; Wherefore even they would not be called Sophists nor Ma∣gi, but imitating Pythagoras in that thing they assumed the name of Philosophy; but yet they reaped no more then a few Glances like shadows, from the Magick of the Persians and Egyptians; But Mo∣ses, Abraham, Solomon, Adam, Elias, and the Magi that came from the East to Christ, were true Magi, and Divine Sophists, and Cabalists; which Art and Wisdom the Grecians knew very little of, or none at all; and therefore we shall leave that Philoso∣phical Wisdom of the Greacians as a Spe∣culation widely and largely distant, and se∣parated from other true arts and sciences.

CHAP. IV.

What Magi the Chaldeans, Persians and Egygtians were.

MAny have attempted both to search out and bring to use the most se∣cret Magick of those wise men; but yet it hath not hitherto been done; Many even in this our age do exalt Trithemius, others Bacon and Agrippa for Magick and the Cabal, which [two things] seem not in the least to agree, not knowing why they do so; Magick indeed is an art and faculty by which the Elementary bodies, and their fruits, their proprieties, virtues, and ob∣struse operations are attained unto. But the Cabal, by a subtile understanding of the Scriptures seems to trace out the way for men to God, how to act with him, and prophecy from him; for the Cabal is full of Divine Mysteries, even as the Magick is full of natural secrets; for it teacheth presages and foretellings of or from the nature of things to come and things pre∣sent; for its opparation consisteth in the knowing of the intrinsecality of all Crea∣tures as well Celestial as Terrestial bodies, [viz.] what is hidden in them, what 〈2 pages missing〉〈2 pages missing〉

ry and Ternary ascend to the denary [then] is made their regress [or redu∣ction] unto Unity. Therein is concluded all the occult wisdom of things, the which [wisdom] God hath made openly manifest to men, both by his word, and the Creatures, of his hands, that so they might have a true knowledge of them, the which shall be declared more at large in another place.

CHAP. V.

Of the chiefest and most supream es∣sence of things.

THE Magi by their wisdom affirmed, that all creatures might be brought to an united substance, which [sub∣stance] they affirmed, might by their mundations and purgations, ascend unto so high a subtilty, divine nature and occult propriety, so as to work and effect things admirable. For they considered that by the returning into the earth, and by a supream Magical Separation, a cer∣tain perfect substance would come forth, the which at length, is by exceeding many industrious and very prolix preparations

exalted and lifted up out of Vegetable substances into Mineral, and out of Mi∣neral into Metalline, and out of Mettal∣line perfect substances into a perpetual and divine Quint-essence concluding in it self the essence of all Celestial and Terrestial Creatures; The Arabians and Grecians by the occult Characters and Hierogly∣phical descriptions of the Persians and Egyptians, attained to secret and abstruse Mysteries, the which being gotten, and in part understood, and partly not, they ocularly saw (by trying and experien∣cing) many admirable and strange things. But because the Supercelestial Operations lay more profoundly hid, then their capa∣city could reach unto, they called not this a supercelestial Arcanum according to the intention and mind of the Magi; but the Arcanum of the Philosophers, and (ac∣cording to the advice and judgement of Pythagoras) their stone. Such now as ever obtained this [stone] did shadow it over with various Enigmatical figures, and deceptory similitudes, comparisons, and fictitious sayings, that so the matter thereof might be occult and hidden, very little or no knowledge whereof can be had [from them.]

CHAP. VI.

Of various Errors as to the matter, its finding out and knowledge.

The Philosophers have prefixed sundry most occult names to this matter of the stone, grounded on sundry similitudes; The which Arnoldus observing, saith in his Rosary, that the greatest difficulty is to find out the matter of this stone; for they have called it Vegetable, Mineral, and animal, not according to the litteral sence, as is well known to such wise men as have tried the divine secrets and miracles of the same stone. For example sake Raymund Lullies Lunaria may be produced, which gives flowers of admirable virtues fami∣liar to the Philosophers themselves. But yet this was not the intention of those Philosophers, that you should think they meant thereby any projection upon mettals, or that any such preparation should thence be made; but the abstruse mind of the Philosophers hath another intent; In like manner they called their matter by the name Martagon, to which they applyed an occult Alchymical ope∣ration,

when as notwithstanding that [name] denotes nothing e••se but a cer∣tain most occult similitude.

Besides, 'tis no small error that is risen in the Liquors of Vetegables, with which very many have endeavoured to coagu∣late Mercury, and afterwards to convert it (with fixatory waters) into Luna, sup∣posing that he who by this way could co∣agulate it, without the help of mettals, should attain to be the greatest Master. And although that the Liquors of some Vegetables do effect this, it comes to pass meerly from the Resinousness, fat, and earthly Sulphur with which they abound. This [now] draws the Mercuries humi∣dity and life unto it self, whereby it mix∣eth it self with the substance thereof, by coagulation, but without any profit. For I well know that no thick and external Sulphur in Vegetables is fit for a perfect projection in Alchymy, which some have to their great cost experienced. Albeit that some have coagulated Mercury with the white and milky juice of Tithymal, by rea∣son of the acute and intense heat exist∣ing therein, and have called that Liquor Lac Virginis; but yet this is a false foun∣dation; The like may be supposed of the

juice of Celandine, albeit it coloureth as if it were of a Golden endowment. From hence they conceived a vain phantasie, and at a certain and determinate time they pluckt up this Vegetable, out of which they hunted for a soul or Quintessence, whereby they might make a coagulating and transmuting tincture; but verily from hence arose nothing butt a foolish Error.

CHAP. VII.

Of the Errours of those who seek the Stone, from Vegetables, as above.

SOme of the Alchymists have expressed a juice out of Celandine, and boyled it. to a thickness or consistency, and put it open to the Sun, that so it might be Coa∣gulated per se into a hard Mass, the which being afterwards beaten into a most small powder of a black or spadicious colour, should turn Mercury in projection into Sol, the which they found to be also vain. Others have admixed Sal Ammoniack to this powder, others the Celcothar of Vi∣triol,

supposing that thereby they should arrive to their wished for end; They brought [it] by their Solutions into a yel∣low water, that the Sal Ammoniack gave an ingress of the tincture into the substance of the Mercury; yet nothing was thereby done. Some there are that instead of the aforesaid things, do take the juices of Arsmart, Bufonaria, Dracunculus, the leaves of Sallow, Tithymal, Cataputia, Flammula and such like, and shut them up in Glasses with Mercury, for some dayes keeping them in ashes; now thence it comes to pass that the Mercury is turn∣ed into ashes, but rashly and without any fruit; For they were deceived with the vain rumours of the Vulgar, who boast that he who is able to coagulate Mercury without mettals, hath the entire Magistry, as we have afore mentioned; Many of them extracted Salts, Oiles, aud Sulphurs out of the Vegetables by art, but all in vain. For out of snch like Salts, Oiles, and Sulphurs, no coagulation of Mercury, or perfect projection or Tincture can be made. But whereas the Philosophers do compare their matter to a certain Golden Tree of seven boughs, they mean that it [viz. the matter] doth conclude the se∣ven

mettals, in its sperm, and that there∣in they lye hidden: on this account they called their matter Vegetable; as also be∣cause as the natural trees do (in their time) bring forth sundry flowers; so the matter of the stone doth discover most fair colours in the production of its Flowers; Likewise on this acount [the comparison is suitable] because, there ariseth a certain matter out of the Phi∣losophical earth as a company of sprouts and twigs, like to the spunge of the earth; therefore they say that the fruit of their Tree hath its tendency to the Heaven. Therefore they have dis∣closed and deciphered the whole knack of the thing in the Vegetables as to the nature, but not in Vegetables as to the matter; and also because their stone doth contain in it self a soul, body, and spirit, as the Vegetables do.

CHAP. VIII.

Of those who have sought the Stone in Animals.

THey have also by a certain kind of si∣militude called this matter Lac Virgi∣nis, & the blessed blood of a Rosie colour, the which notwithstanding is agreeing to [or enjoyed] only by the Prophets and Sons of God. From thence the Sophi∣sters gathered, that this Philosophical mat∣ter was in the blood of Animals or of man; hereon taking occasion also, be∣cause they are nourished by Vegetables; Others have sought it in hairs, in Salt of Urine in Rebis; Others in Hen-eggs, and in milk, and in the Calx of Egg-shels, with all which they thought to have fix∣ed Mercury. Some have extracted a Salt out of stinking piss; supposing that to have been the matter of the stone. There wants not some persons also that have judged the little stones fouud in Rebis, to be the matter; Others have macerated the Membranes of Eggs in a most sharp Lixivium, wherewith they have also mix∣ed calcined Egg-shells most white like Snow; to these they have attributed the

Arcanum of fixation, for the transmu∣ting of ☿; Others comparing the white of the Egg to silver, and the yoke to gold, have chosen it for their matter, [and have therewith] admixed Common Salt, Sal Armoniack, and burnt Tartar; these they have shut up together in a Glass and pu∣trified it in a B. M. and that so long, until the white colour became as red as blood. This they have destilled into a most stink∣ing liquor wholly useless for that work for which twas sought after. Others have putrified the white and yelk of Eggs, from whence hath been generated a Basilick, the which they have burnt into a most red Powder, and have thought to tinge there∣withall; the author whereof was the Car∣dinal Gilbert in his Treatise; Many also have macerated the Galls of Oxen and of other Creatures mixt with common Salt, and distilled it into a Liquor, with which they having moistned the Cementatory powders, supposed that by this Magistery they should tinge their mettals, which they call by the name of a part with a part, and thence came just nothing. Others have attempted to transmute Tu∣tia by the addition of Sanguis Draconis and other things, [also] Copper and

Electrum into Gold; others (according to the Venetians art (as they call it) take twenty Lysard-like-creatures, or more or less, and shut them in a pot, and make them even mad with hunger, that so they may devour one the other, so long till but one of them survives, which then is fed with the filings of Copper or Electrum, supposing that this Ani∣mal will by the digestion only of his stomack, effect the wish'd for transmuta∣tion; Last of all they burn this Animal into a Red powder, which they thought must be Gold, but they were deceived; Others also having burned the fishes cal∣led Tratas, have by melting found some∣times some Gold in them; but there's no other reason of it but only this, viz. those fishes in Rivers and Brooks do sometimes meet with small scalings and sparkles of Gold, and eat them; yet tis but seldom; such Cheaters are to be found chiefly in the Courts of Princes, [Verily] the matter of the Philosophers is not to be sought after in Animals; and this I do admonish all; but yet tis known that the Philosophers have called their stone Animal, because in its [or their] last operations, the virtue of this most noble fiery mystery causeth an

obscure Liquor to sweat forth out of tha•• matter in [their] Vessel, drop by drop▪ From thence they presaged and foretold that in the last times there should come•• most pure man upon the earth, by whom the redemption of the world should be ac¦complished; and that this same man should emit or send forth bloody drop•• of a Rosie or red colour, by which mea•• he should redeem the world from sin•• After the like manner, also the blood o•• their stone (yet, in its own kind) di•• free the Leprous mettalls from their in∣firmities and Contagion. On this account therefore they supposed, that they deser∣vedly said their stone was animal; Con∣cerning this Mysterie thus speaks Mercu∣rius to King Calid, This Mysterie is permit∣ted only to the Prophets of God to know, whence it comes to pass that this stone is called Animal. For in the blood of this stone doth its soul lie hid. Tis likewise composed of body, spirit, and soul. On the same account they have also called it their microcosm, because it hath the like∣ness of all the things in the world, and thence they again called it Animal, as Plato called the great world an Animal.

CHAP. IX.

Of such as have sought after the Stone in Minerals.

HEre we may add the many Ignorant men that suppose the stone to be threefold, and to be hidden in a threefold stock or kind, viz. Vegetable, Animal, and Mineral; Hence tis that they have sought for it in Minerals; [Now] this Opinion is far wide of the Opinion of the Philoso∣phers; For they affirm that their stone is Uniformly Vegetable, Animal, and Mi∣neral; Now here you are to note, that Nature hath distributed its Mineral sperm into various kinds, [or subjects] viz. into Sulphurs, Salts, Borax'es, Nitres, Armoniacks, Allums, Arsenicks, Atramen∣ta or Vitriols, Tutiae's, Trematites, Orp∣ments, Realgars, Magnesias, Cinnaber, An∣timony, Talch, Cachymia, Marcasites, &c. In all these nature hath not as yet attain∣ed to our matter, albeit that in some of the said species it layes it self open in a won∣derfull aspect, for the transmutation of imperfect mettals that are to be brought to perfection; for verily, a long experi∣ence,

and fiery exercise do shew many various permutations in the matter of Minerals; not only from some colours into other Colours, but also out of one essence into another, and from their im∣perfection to perfection; And although that nature hath by the means of Mine∣rals prepared, attained some perfection, & prosecuted it; yet the Philosophers will not, that the matter of the Philosophick stone should proceed forth out of any of the Minerals, although they say their stone is Mineral; Hence then the Sophi∣sters taking occasion, do persecute Mercu∣ry himself with various torments; Some with Sublimations, Coagulations, precipi∣tations, Mercurial waters and Aq. fort. &c. All which erroneous wayes are to be shun'd, with the other sophistical pre∣parations of Minerals; the purgations, and fixations of Spirits and Mettals; Where∣fore all the preparations of the stone as of Geber, Albertus Magnus, and the like, are Sophisticall, their Purgations, Ceme∣nations, Sublimations, Distillations, Re∣ctifications, Circulations, Putrefactions, Conjunctions, Solutions, Ascentions, Coagulations, Calcinations, and Incerati∣ons, are wholly unprofitable; both in

the tripode in the Athanor, in the rever∣bera••ory furnace, in the melting furnace, the accidia or slow Henry, the dung, ashes, sand or such like, and also in the Cucurbit, the Pelican, Retort, Viol, fixatory, &c. The like is to be thought of the sublima∣tion of Mercury by Mineral spirits, for the white and the red, as by Vitriol, Salt-peter, Allum, Crocus ♂, &c. Of all which things, that Sophister Johannes de Rupescissa doth prate in his Treatise of the white and red Philosophick stone; The which [put them] altogether, are all of them meer lying dreams. You must also shun the particular Sophistry of Geber, as his sevenfold Sublimations, or Mortificati∣ons, and also revisitation of Mercury, with his preparations by Salt of Rine, or [Salts] made by a Sepulchre, al which things are false. Some others have endeavoured to fix Mercury by the Sulphurs of Minerals and Mettals, but have been highly decei∣ved; Truly I have seen Mercury (in this art) to have been brought into a Mettalick body by such like fixations, and resembling and counterfeiting good sil∣ver in all likely-hood and respect, but when it hath been brought to the Test, then it hath appeared as tis, viz. false.

CHAP. X.

Of those who have sought after the stone, and [also] particulars in Minerals.

SOme Sophisters have tryed to squeez out a fix Oil from Mercury seven times sublimed and so often dissolved; and that by the means of Aq. fort. Strong waters, whereby they would bring imperfect met∣tals unto perfection; but they have been constrained to relinquish this vain opera∣tion. Some have purged Vitriol seven times by Calcination, Solution and Coa∣gulation, and with an addition of two parts of {sal armoniac}, and by sublimation, that so it might be resolved into a white water, whereto they have added a third part of Quick ☿, that it might be Coagulated by that water; then afterwards they have so often sublimed the Mercury from the said Vitriol, and {sal armoniac}, that it went into [or became] a stone; This [stone] they affirmed (being conceived of the Vitri∣ol) to be the red Sulphur of the Philoso∣phers, with which they have (by Solutions and Coagulations) made progress to

[attain] the stone, but in projection it all hath come to nothing. Others have Co∣agulated Mercury by a water of Allum, into an hard Mass like to Allum, the which they have unprofitably fixed with fixatory waters. The Sophisters do propose to themselves very many wayes of fixing Mercury, but in Vain, for in him is nothing perfect or constant to be had. Hence it is that tis a vanity to add Minerals unto him by Sophistical processes; for by all of them he is stirred up to a greater malice and is rendred more lively, and is rather brought to a greater impurity, then to any perfection: So then the Philosophers matter is not to be from thence sought for, for that it [viz. ☿] is an imperfect somewhat, the which to bring to perfe∣ction will be very difficult, yea impossi∣ble for any Sophisters progress; for there's nothing therein that can be stirred up or compelled into perfection; Some have taken Arsenick often sublimed, and many times dissolved with the Oil of Tar∣tar, and Coagulated, the which they have pretended to fix, and by which they would turn Copper into Silver, but yet even that is nothing else but a meer Sophi∣sticate whitening; for verily Arsenick

cannot at all be fixed, except the work∣man be an Artist, and doth well know its tinging Spirit, in which verily all the Phi∣losophers have slept vainly attempting to effect any thing thereof. Whoever therefore is ignorant of this spirit, can∣not have any hope of fixing it, or of giving it that Virtue as may make it ca∣pable of the Virtue of transmutation; Wherefore I make known to all, that the whitening whereof I spake but now, is grounded on a false foundation, and that thereby the Copper is deceitfully white∣ned but not changed; Now Sophisters take the Copper thus counterfeited, and mix it with twice its weight of Lune, and sell it to the Gold-smiths and Mint-men: And at last they transmute themselves into false Coyners, not only they who sell, but such also as buy it: Some Sophisters in∣stead of white Arsenik do take red, and with this they fall upon some false art; because (however tis prepared) it af∣fords nothing but a whiteness; Some again have gone further, and dealt in com∣mon Sulphur, the which being so yellow, they have boiled in Vinegar, Lixivium, or most sharp Wines, for a day and a night, untill it became white; then after this,

have sublimed it from common Salt, and the Calx of Eggs, and boyled and sub∣limed it, and that many times; yet for all this, it hath been alwayes combustible, although white. Now with this they have notwithstanding endeavoured to fix ☿ and turn him into Gold, but in vain; yet indeed thence doth come the most excellent and fairest Cinnaber that ever I saw; This they suppose to fix with the oil of Sulphur by cementation and fixa∣tion; it gives somewhat of shew or ap∣pearance, but falls out otherwise then de∣sired. Others have reduced common Sul∣phur into the form of a Liver, boyling it in Vinegar, with an admixtion of Linseed Oil, or Oil of Tiles, or Oil Olive; After∣wards have poured it forth into a marble stone, aud made the form of a Liver; The which they have distilled into a Ci∣trine Oil, first with a gentle fire; but they have (to their loss) tried, that they could not do ought as to the transmutati∣on of Lune into Sol, as they supposed; and as there is an infinite number of Mi∣nerals, so also is there much variety of their preparation; the which to make any farther mention of in this place I shall forbear, because they require a pecu∣liar

Treatise: beware also of Sophisticate Oils of Vitriol and Antimony; Likewise of the Oils of the Mettals, imperfect, or perfect, as ☉ and ☽: because although the operation of these be most potent in the nature of things, yet the true pro∣cess is known but to a very few, even to this day. You are also to abstain from the Sophistical preparations of common Mercury, Arsenick, Sulphur and such like; viz. by sublimation, descention, fixation with Vinegar, Salt-peter, Tartar, Vitriol, Sal Ammoniack, in that way and manner which the books of Sophisters do teach; Likewise avoid the Sophisticate Tinctures taken from Marcasites, and Crocus ♂, and of that Sophistication called by the name of a part with a part, and of fix Lune, and such like trifles. For although they have some superficial appearance of truth, (as the fixation of Lune, by little labour and industry) yet the progress of the preparation thereof is of nought and in∣valid. Being therefore moved with com∣passion towards the good Operators of this art, I am willing to lay open, the very whole foundation of Philosophy, in 3. par∣ticular Arcanums, viz. in one by Arsenick, in a second by Vitriol; and in the third, I

shall explain it by Antimony. Out of, or from which I will teach the true proje∣ction upon ☿ and the imperfect mettals.

CHAP. XI.

Of the true and perfect particular Ar∣canum of Arsenick, for the white Tincture.

SOme have written that Arsenick is compounded of Mercury and Sulphur; others of earth and water; and most [say tis] of the nature of Sulphur; But whatever matter tis of, the nature there∣of is such, as to transmute Copper into whiteness; Also it may be brought to that perfection of preparation, that it may truly and perfectly tinge. But not by that way which evil Sophisters teach, as are Geber in the summ of perfection, Al∣bertus Magnus, Aristotle the Chymist, in the book of the perfect Magistery, Rasis, and Polydorus; for those writers, be they never so many, do either err, or write false things out of envy, and propose receipts, because they are even ignorant of the truth. Arsenick contains in it self

three natural spirits, the first [is] Vola∣tile, adustible, Corrosive and penetrating all mettals. This spirit whitens Venus, and after some dayes makes it spongious; The which artifice pertains only to those who exercise the Caustick Art. The se∣cond spirit is Chrystalline and sweet; The third is a tinging spirit, separated from the others aforesaid. The true Phi∣losophers have searched after [or found] these three natural proprieties in Arsenick for the perfect projection of the Wise men; But the Barbers who exercise Chyrurgery, do desire that sweet and Chrystalline nature separated from the Tinging spirit, for to use in the cure of wounds, and for Bubo's, Carbuncles, Anthrax and such other filthy Ulcers, not cureable but by a mild artifice or remedy. But [as for] that Tinging spi∣rit, except the pure thereof be separated from the impure, the fix from the Vola∣tile; and the secret tincture from the com∣bustible, [it] will not at all answer your desire in projection upon Mercury, Ve∣nus, or any other imperfect mettall. All the Philosophers have hidden this Arca∣num, as a most excellent Mysterie; This tinging spirit, separated from the other

two, as above, thou shalt conjoyn to the spirit of Lune, and digest them together for the space of thirty two dayes, or un∣till they have put on a new body; Af∣ter that (at the fortieth natural day) it shall be kindled into inflammation by the heat of the ☉. the spirit appears in a bright whiteness, and is endued with a perfect Tingeing Arcanum: Then tis at length fit for projection, viz. One part thereof upon sixteen parts of an imper∣fect body, according to the acuity or sharpness of the preparation; From thence [then] appears shining Lune [or Silver] and as excellent as what comes out of the bowels of the earth.

CHAP. XII.

Of the Arcanum of Vitriol, and the Red Tincture to be thence extra∣cted.

VItriol is a very Noble Mineral, amongst the rest, [was] alwayes of very much admiration with the Philoso∣phers, because the most high God hath adorned it with wonderfull endowments.

They have vailed over its Arcanum with aenigmaticall figures, as thus, viz. Thou shalt vifit the inward parts of the earth, and shalt find by rectification the occult stone, a true medicine; By the earth they understood the Vitriol it self; and by the Inward part of the Earth, its sweet∣ness and redness; because in the occult part of the Vitriol, a subtile, noble, and most fragrant juice and pure oil lyes hid. The manner of drawing it forth is not at all to be attempted by Calcinati∣on or distillation; for it must not at all be deprived of its greeness; for assoon as ever tis rob'd thereof, the Arcanum of it also is gone, and so necessarily it must want its vertues. Verily tis to observed here in this place, that not only the Mi∣nerals, but also the Vegetables themselves and such like, that outwardly shew a viri∣dity or greeness, contain an Oil within them as red as blood, the which is their Arcanum. Thence tis evident that their ri∣diculous distillations of the Apothecaries, are vain and foolish and of no moment, because they do not at all know how to bring forth the bloodlike redness of the Vegetables. Nature it self being wise, turns the waters of all Vegetables into a

Citrine Colour, and from thence (after∣wards) into a most red Oil like blood; Now the cause of its coming to pass so slowly on, is the too much headlongness of the ignorant distilling operators, whereby the Viridity is absumed; They have not learned to corroborate Nature in its virtues, whereby the noble virour [or greeness] ought to be rectified into a redness, per se: For example sake, White wine digests it self into a Citrine colour; and in success of time the Green colour of the Grapes themselves is turn∣ned per se into a red, lying hid under the Sky Colour. The greeness therefore of the Vegetables and Minerals being lost by the sluggishness of the Opera∣tors, the essence of them, and the spi∣rit of the Oil, and most noble balsome of Arcana's is also lost.

CHAP. XIII.

Of the Process of Vitriol for [or to] the red Tincture.

VItriol contains in it self many dirty and viscous [or slimy] imperfecti∣ons; therefore its greeness must be often extracted with water, and rectified until it hath put off all the Impurities of the earth; All which rectifications being fi∣nished, there must be much care taken that the matter lie not open to the Sun; because it will turn the greeness thereof into a paleness, and together there∣with swallow up the Arcanum: Let it be kept (covered over) in a stove, that no defilement come thereto; [then] after∣wards let it be digested in a glass shut for the space of some moneths, or so long untill there appears various colours, and the highest redness. But yet you must not think that (by that process) the redness is sufficiently fixed, but must be farther purged from the Interiour accidental de∣filements of the earth, and that on this wise. Tis to be rectified with Acetum untill the earthly defilment be wholly re∣moved,

and the feces separated; This now is the true and best rectification of its Tincture, of which the blessed Oil is to be extracted; From it [then] being diligently shut in a glass and an Alembick speedily set thereon, and the joints done with bitumen [or luted] that the spirits exhale not, in the distillation of its Oil, the spirit is to be drawn forth with a sweet and gentle fire. This Oil is much more delectable and sweet then any dispensato∣ry Aromatical balsome whatsoever, and is void of all other acrediny or sharpness; Now in the bottom of the Cucurbite there will reside a certain most white earth, bright aud shining like Snow, the which keep charily from all dust and filth. That same earth is wholly separated from its redness; From thence [now] follows the greatest Arcanum, viz. a Super-cele∣stial marriage of the soul most highly pu∣rified and washed by the blood of the Lamb, with its own bright, lustrous, and purified body; This is the true super-ce∣lestial matrimony whereby the life is prolonged even to [its] last appointed time after this manner; therefore the soul and spirit of Vitriol (which are its blood) are coupled with their own purified body that

they may be eternally inseparable; Take therefore this our foliated earth in a glass phial; pour thereto its Oil by little & little; the body will in a moment receive and embrace its soul, for as much as the bo∣dy is most earnestly affected with the desire after its soul, and the soul doth most per∣fectly delight in the Embracements of the body; This conjunction therefore of them being put into a furnace of secrets, conti∣nue it there for fourty dayes, which being over, thou shalt have a most absolute oil of a wonderfull perfection; wherewith Mercury, and all the other imperfect met∣tals are turned into Gold. Now wee'l speak a word or two of the multiplication thereof. [viz.] Take corporal Mercury, the proportion of two parts, the which wet over with three parts of the like weight of the said Oil, and let them re∣main together for forty dayes. By this proportion of weight, and by this order, the multiplication may be made to Infi∣nity.

CHAP. XIV.

Of the Secrets and Arcana's of Anti∣mony as to the red Tincture, for trans∣mutation.

ANtimony is a true Bathe for Gold; But the Philosophers have called it their Examinator and Stilanx, or

The Poets say that in that bath Vulcan wash't Phoebus, and purged him from all filth and imperfection; Tis born of a most pure and most Noble Mercury aud Sulphur, under a Vitrioline stock or kind, in a mettalline form and splendour; Some of the Philosophers have called it the white lead of the wise men, or simply Lead. Take therefore Antimony, and that the very best, as much as thou wilt; this ♀ being dissolved into its own Aq. fort. let be cast out into Cold water, adding a very little Crocus ♂: that it may fall into a sediment at the bottome of the Vessell; for otherwise it will not put off its feces; Now then after tis thus dis∣solved, it will acquire a most high fair∣ness; Put it into a Glass fenced all about

with a most compact Lute, or into a stone Bocia, or bolt-head, and let be admixed thereto of calcined Tutia, sublimed to the perfect degree of the fire, and diligently beware of Liquefaction, because it breaks the glasses by the overmuch heat; from one pound of this Antimony is a perfect sublimation to be had in the space of two dayes. This sublimate being put in a phial that a third part may touch the water, and the Vessell Luted, that the spirits fly not away, let it be hang'd over a Tripode of secrets, and let the work be urged at first with a gentle fire, like to the heat of the Sun in the midst of Summer; then at length on the tenth day let it be a little augment∣ed. For by too much heat the glasses break, and sometimes also, the furnace leaps a pieces. Whiles the Vapour ascends, various colours appear. Let the fire be mo∣derated and governed so long, untill the matter be seen red; Afterwards let it be dissolved in most sharp Vinegar, and cast away the feces; Let the Vinegar be ab∣stracted and let [it] be again dissolved in common distilled water, which must be again abstracted, and the sediment be distilled with a most vehement fire, in a glass most accurately shut; [then] the

whole body of the Antimony will ascend into a most red Oil, resembling the colour of a Ruby, and will flow down drop by drop into the receiver, of a most fragrant Odour, and most sweet Savour. This is the highest Arcanum of the Philosophers in Antimony; the which most [of them] make [or place] amongst the Arcana's of Oils. Then lastly, let the Oil of Sol be made after this manner; Take of the purest Sol, as much as you will, the which you must dissolve in rectified spirit of Wine; Let the spirit be sometimes abstra∣cted therefrom, and be again so often dissolved; Let the last Solution be kept with the spirit of wine, and circulated for a moneth; Afterwards let the the Vola∣tile gold be distilled, and the spirit of Wine by an Alembick three or four times, that it may fall down into the Receiver, and be brought into its highest essence: To half an ounce of that dissolved gold, let one Ounce of the oil of Antimony be added. This Oil doth presently embrace the other, in the heat of a B. So that it doth not easily let it go from it self, al∣though the spirit of Wine be abstracted; By this way shalt thou have the highest mystery of Nature, and an Arcanum which

cant be equalled by any thing in the nature of things. These two Oils thus united after the manner thus spoken of, are to be shut up in a Phial, and hanged up in a Tripode for a Philosophical moneth and to be cherished with a most gentle fire; Al∣though if the fire be tempered after a due proportion, this work will be finished in one and thirty dayes, and brought unto perfection, whereby Mercury and all other Imperfect mettals do acquire the perfection of Gold.

CHAP. XV.

Of the Projection to be made by the Ministry and Arcanum of Anti∣timony.

THere can be no weight assigned in this work of projection although the Tincture it self may be drawn from some subject by [or in] a certain and sure proportion, and fit instruments; for that medicine doth tinge sometimes thirty or fourty, sometimes sixty, eighty and an hundred parts of imperfect mettal; so that the chiefest knack or art in this business is

about the mundation or cleaning of the medicine, and in the industry of the ope∣rator; also according to the greater [or lesser] cleaness and purity of the Imper∣fect body used hereabouts. For example, One Venus is purer then another ♀: from whence it comes to pass that a determi∣nate weight in projection cannot be had. This only is worth the noting, that if it chanceth that the Operator hath taken too much tincture, he may correct this error by the addition of [more] imper∣fect mettal. But if there be too much of the subject whereby the virtues of the Tincture are rendred too weak, this fault may be remedied easily by the Cineritium or Test, or by Cementations, or by ab∣lutions with Crude Antimony; as to this part [of work] there's nothing that may hinder the Operator; only he's to set that before himself, which is omitted by all the Philosophers, and of purpose con∣cealed by some; viz. in projections, the revivification of imperfect bodies is neces∣sary, that is, the Animation (or as I may so call it) the spiritualization [of them] concerning which some have said, that their mettals ate not the vulgar, because they live and have a soul.

The Animation is thus done.

TAke Venus, reduce it into thin Plates, as much as you will, ten, twenty, or forty pound; let them be incrustrated or smeared over with a pulse made only of Arsenick and calcined Tartar, and let them be calcined in their Vessel for the space of four and twenty hours; then at length let the Venus be beaten into powder, be washed and cleansed exceeding well. Let the Calcination be repeated, [together] with the ablutions three or four times; By this way it becomes purged and clean∣sed from its gross viridity and its unclean Sulphur; Verily yon must beware of the Calcinations that are made with common Sulphur; for it doth wholly deprave all the good is in a mettal, and renders that which is evil worse. [Now] to ten Marks—of that putged Venus let be added one of pure Lune; But that by the projection of the medicine the work may be the sooner accelerated and hastned, and that it may the more easily penetrate the imperfect body, and expell all such parts as are contrary to the natute of Lune, that very thing may be easily done by the

medium of a perfect ferment; For the work is defiled by an unclean Sulphur, so that there will be [as twere] a cloud stretched over the superficies of that which is trans∣muted, or the mettal will be mixed with some of the Offals or Scoria's of the Sul∣phur, and be cast away with them. But verily, if you would project, of the red stone, for the red transmutation, it must first fall [or be projected] upon Gold, and afterward upon Lune, or upon any other purged mettal, as we have declar∣ed above; [then,] from thence doth come most perfect Gold.

CHAP. XVI.

Of the Vniversal matter of the stone of the Philosophers.

AFter the mortification of Vegetables [they] by the concurrence of two Minerals, as Sulphur and Salt, are trans∣muted into a Mineral nature, so that at length they become perfect minerals; for in the Mineral holes and dens and wide fields of the earth, are found Vege∣tables which in long success of time, and

by the continued heat of Sulphur, do pu•• off the Vegetable nature, and put on a Mineral; And that doth chiefly happen, where the appropriate nutriment is taken away from these Vegetables, whereby they are afterwards constrained to take their nourishment from the Sulphurs and Salts of the earth, so long, untill that which was afore a Vegetable, do pass into a perfect Mineral; And thus out of this Mineral condition a certain perfect Met∣tallick essence doth sometimes arise, and that by the progress of one degree into another: But to return to the stone of the Philosophers, the matter whereof (as some have mentioned) is a most difficult matter of all others to be found out, and abstruse for the understanding; Now the way and the most certain rule of the find∣ing out of this as well as of all other things, what they contain, or are able to do, is a most diligent examination of their Root and Sperm, whereby knowledge is attained; for the accomplishment of which, the consideration of principles is very necessary; as also by what way, and medium nature doth at first go from im∣perfection to the end of perfection; For the consideration whereof, tis chiefly re∣quisite,

most certainly to know, that all things created by nature do consist of three principles, viz. of natural Sulphur, Mercury, and Salt, mixt into one, [so] that in some things they are Volatile, in other things fixt: As often as a cor∣poral Salt is throughly mixt with a spiri∣tual Mercury and Animated Sulphur into one body, then doth nature begin to work in subterranean places, (which serves for its vessels,) by a sepa∣rating fire, by which the gross and impure Sulphur is separated from the pure, and the Earth from the Salt, and the cloudi∣ness from the Mercury, those purer parts being reserved) the which parts nature doth again decoct together into a pure Geogamick—body. The which Operation is accounted [of] by the Magi, as a Mixtion and conjunction by the Union of the three, viz. body, soul, and spirit. This Union being compleated, from thence doth result a pure Mercury, the which if it flows through the subter∣rean passages and Veins thereof, and mess with a Caheick—Sulphur, the Mercury is Coagulated by this [Sulphur] according to the condition of the Sulphur. But notwithstanding, tis as yet volatile,

and scarce decocted into a mettall for the space of an hundred years. Thence arose this so much common an opinion, that Mercury and Sulphur are the matter of mettals, the which is also evident by the Relation of the Miners. Yet com∣mon Mercury and common Sulphur are not the matter of mettals, but the Mercury and Sulphur of the Philosophers are incorporated and innate in perfect mettals, and in the forms of them, that they never fly from the fire, nor are de∣praved by the force of the corruption of the Elements. Verily by the dissolution of that same natural mixtion our Mer∣cury is tamed or subjected, as all the Phi∣losophers speak; Under [or from] this form of words, comes Mercury to be ex∣tracted out of perfect bodies, and [out of] the virtues [and puissance] of the earth∣ly planets. The which Hermes affirms in these words, The ☉ and ☽ (saith he) are the roots of this art. The Son of Hamuel saith that the stone of the Philosophers is a Coagulated water, viz. in Sol and Lune; from whence tis evidently cleer, that the matter of the stone is nothing else but ☉ & ☽: this is also hereby confirmed, in that every like thing generates and brings

forth its like; And we know that there are no more but two stones, white and red; there are alfo two matters of the stone, Sol and Lune coupled together in a proper Matrimony, both natural and arti∣ficial; And as we see, that either man or woman cannot generate without the seed of both; in like manner, our Man ☉ and his Woman ☽ cannot conceive, or frame onght for generation without both their Seeds and Spermes; Thence have the Philosophers gathered, that a third thing is necessary, viz. the Animated seed of both, of man and woman, without the which they have judged all their whole work to be vain and foolish: Now such a Sperm is [their] Mercury the which by a natural conjunction of both bodies of ☉ and ☽, receives their nature into it self in Union; and then at length and not before is the work fitted for congress, ingress and Generation by the manly and feminine virtue and power. On this ac∣count the Philosophers took occasion to say, that Mercury is composed of body, soul, and spirit, and that it hath assumed the nature & property of all the Elements—Therefore from a most powerfull in∣genuity and discretion or understanding

they have affirmed their stone to be ani∣mal, the which also they have called their Adam, who carryes his inv••sible Eve hid∣den in his own body, from that moment of time wherein they were united by the power of the most high God, the framer of all the creatures; for which cause it may deservedly be said, that the Mercu∣ry of the Philosophers is nothing else but their most abstruse compounded Mercury, and not that common ☿: Therefore have they discretly told the wise, that there is in Mercury whatsoever the wise men seek. Almadir the Philosopher saith, we do ex∣tract our Mercury out of one perfect bo∣dy, and two perfect natural conditions incorporated together; the which [☿] indeed doth thrust forth its perfection outwardly, whereby tis able to resist the fire, and that its intrinsecal imperfection may be defended by the extrinsecal perfe∣ctions; By this place of the most witty Philosopher, is the Adamical matter un∣derstood, the Limbus of the Microcosm, the homogeneal, Only matter of all the Philosophers, whose sayings also (which we have afore mentioned) are meerly golden, and to be had in most high esteem, because they contain nothing

superfluous, or invalid; Briefly there∣fore the matter of the Philosophers stone is nothing else but a fiery and perfect Mercury, extracted by—Nature and Art, that is the artificially prepared and true Hermaphrodite Adam, and Micro∣cosm, That most wise Mercurius the wisest of the Philosophers affirming the same, hath called the stone an Orphan: Therefore our Mercury is that very same that contains in it self the perfections, forces and virtues of the Sun, and which runs through the Streets and houses of all the Planets, and in its regeneration hath acquired or gotten the virtue of things above and beneath; to the marriage also of which [things viz. above and below] it is compared, as is evi∣dent from the whiteness and redness wound or heaped up together therein.

CHAP. XVII.

Of the Preparation of the matter of the Philosophers stone.

THis is that which nature doth most chiefly require, viz. that its own Phi∣losophick man be brought into a Mercurial substance, that it may spring forth into the Philosophick stone. Moreover you are to note, that those com∣mon preparations of Geber, Albertus Magnus, Th. Aquinas, Rupescisca, Poli∣dorus, and such like, are nothing else but some particular Solutions, Sublimations and Calcinations, not at all pertaining to our Universal [work] which [work] doth want only the most secret fire of the Philosophers; Therefore the fire and Azoth may suffice thee; [And whereas] the Philosophers do make mention of some preparations, as of putrefaction, de∣stillation, sublimation, calcination, coa∣gulation, dealbation, rubification, ce∣ration, fixation, &c. you are to un∣derstand, that in their Universal [work] Nature it self doth accomplish all the operations in the said matter, and not

the workman, [and that] only in a Phi∣losophical Vessel, and with a such like fire, not a common fire. The white and the red do proceed out of one root, without any medium. Tis dissolved by it self, coupled by it self, albifyes, and rubifyes; is made saffrony and black by it self, marries itself, and conceives in it self: Tis therefore to be decocted, to be baked, to be fused, it ascends, and descends. All which Operations, are indeed [but] one Operation made by the fire alone; But yet some of the Philosophers have by a most high-graduated essence of Wine, dis∣solved the body of Sol, have made it Vola∣tile, so as to ascend by an Alembick, sub∣posing that this is the Volatile, true Phi∣losophick matter, whereas it is not; And although it be no contemptible Arcanum, to bring this perfect mettalline body into a Volatile and spiritual Substance, yet not∣withstanding they err in the Separation of the Elements; the which process of [those] Monks, viz. Lully, Richard the Englishman, Rupescisea, and others, is erroneous; By which [process] they supposed to separate gold by this way in∣to a subtile, spiritual, and elementary pow∣er, each one a part; [and] afterwards

by circulation and rectification to couple them again into one, but in vain; for ve∣rily, although one Element may after a sort be separated from another, yet ne∣vertheless every element, after this man∣ner separated, may again be sepatated into another element, the which parts cannot at all (afterwards) either, by pel∣licanick circulation or destillation, return into one again, but they always remain a Certain Volatile matter, and Aurum Potabile as they call it; The cause why they could never arrive to their intention, is this; because nature is not in the least willing to be thus distracted or separated, by humane disjunctions, as by terrene [things] glasses and instruments. She her self alone, knows her own operations, and the weights of the Elements, the se∣parations, rectifications and copulations of which she accomplisheth, without the help of any Operator or Manual artifice; Only the matter is to be contained in the secret fire, and in its occult Vessel; The Separation therefore of the Elements is impossible [to be done] by man; which separation should it have some appear∣ance, yet notwithstanding is not true, whatsoever is spoken thereof by Raimund

Lully, and his English golden noble Work, which he is falsly supposed to have framed. For Nature it self hath in her self her proper Separater (which doth again conjoyn what it separates) without the help of man, and doth best know all [her Trade] and the proportion of eve∣ry element, and not man; whatever such erroneous Scriblers do (in their frivolous and false receipts) boast of this their vo∣latile Gold. This [then] is the opinion [or mind] of the Philosophers, that when they have put their matter into the more secret fire, it be all about cherished with its [own] moderate Philosophical heat, that [so] beginning to pass through corruption it may grow black: This ope∣ration they call putrefaction, and the blackness they name the head of the Crow: They call the ascension and de∣scension thereof distillation, ascension and descension; they call the exsiccation, coagulation; and the dealbation, calcina∣tion: And because it is fluid and soft in the heat, they have made mention of Ceration; when it hath ceased to ascend and remain liquid in the bottom, then they say fixation is present.

After this manner therefore, the Ap∣pellations

and terms of the Philosophical operations are to be understood, and no otherwise.

CHAP. XVIII.

Of the Instruments and Philosophical Vessel.

THE Putatitious Philosophers have rashly understood [and imagined] the Occult and Secret Philosophical Ves∣sel, and Aristotle the Alchymist (not that Grecian Academical Philosopher) hath [conceited it] worser, in that he saith the matter is to be decocted in a threefold Vessel; but he hath worst of all [under∣stood it] that says, viz. that the matter in its first separation, and first degree, re∣quires a Mettalline Vessel; in the second degree of Coagulation and dealbation of its [own] earth, a glass Vessel; and in the third degree, for fixation, an earthen Vessel. Nevertheless the Philosophers do understand by this [Vessel] one Ves∣sel only in all operations, even to the per∣fection of the Red Stone; seeing there∣fore, that our matter is our root for the white and the red; tis necessary that our Vessel ought to be on this wise, that the matter therein may be governed by the

Celestial Bodies; for the invisible Celesti∣al Influences and impressions of the Stars are exceeding necessary to the Work; otherwise 'twill be impossible for the in∣vincible Oriental, Persian, Chaldean and Egyptian Stone to be accomplished; by which [Stone] Anaxagoras knew the vertues of the whole Firmament, and foretold of the great Stone that should descend [down] upon the earth out of Heaven, the which also happened after his death. Verily our Vessel is most chief∣ly known to the Cabalists, because it ought to be framed according to a truly Geometrical proportion and measure, and of [or by] a Certain [and assured] Quadrature of a Circle: or thus, that thee Spirit and soul of our matter, may in this Vessel, elevate with themselves (answerable to the altitude of the heaven) the [things] se∣parated from their own body. If the Vessel be narrower or wider, higher or lower then is fit, and then the ruling and opera∣ting Spirit and Soul desires the heat of our Philosophical Secret Fire (which is indeed most acute) would stir up the matter too violently, and urge it to overmuch ope∣ration, that the Vessel would leap into a thousand pieces, to the hazard and dan∣ger

of the body and life of the Operator: whereas contrariwise, if it be more wide or capacious then for the heat to operate upon the matter according to proportion, the work will also be frustrate and vain. And therefore our Philosophical Vessel is to be framed with the greatest diligence: But as for the matter of this our Vessel, they alone do understand it, that in the first Solution of our fixt and perfect mat∣ter, have adduced or brought this [mat∣ter] into its first Essence; and so much for this. The Operator must likewise most accurately note what it is, that the matter (in the first Solution) lets fall, and casts out from it self: The manner of descri∣bing the form of the Vessel is difficult; it must be such as nature it self requires [tis] to be sought for and searcht after, out of one and the other, that [so] it may (from the altitude of the Philosophick Heaven, elevated from the Philosophick Earth) be able to operate upon the fruit of its own earthly body. Verily it ought to have this Form, that a separation and purifi∣cation of the Elements (when the Fire drives the One from the other) may be made, and that each [Element] may possess its own place in which it sticks;

and the Sun and the other Planets may exercise their operations round about the Elemental Earth, and the course of them may not be hindred in their circuit, or be stir'd up with too swift a motion: Now according to all these things here spoken of, it must have a just proportion of Roundness and Height: But the Instru∣ments for the first mundification of Mine∣ral Bodies, are melting Vessels, Bellows, Tongs, Capels, Cupels, Tests, Cemen∣tatory Vessels, Cineritiums, Cucurbits, Bocia's for Aq. fort. and Aq. regia, and also some things as are necessary for pro∣jection in the last Work.

CHAP. XIX.

Of the secret Fire of the Philoso∣phers.

THis is the renowned Judgement and Opinion of the Philosophers, viz. the Fire and Azoth may suffice; for the fire alone is the whole work, and the En∣tire art: Moreover, as many as do build up their fire with coals, do err, contain∣ing

the Vessel in that heat, some have in vain attempted with the heat of horse-dung; they have with the fire of Coals without a medium sublimed the matter, but not dissolved it. Others have caused an heat with their Lamps, affirming that to be the secret fire of the Philosophers, for the making of their Stone; some have placed it in a Ball: [but] first in an heap of Ants Eggs; others in Juniper Ashes; some have sought the fire in Calxvine, in Tartar, Vitriol, Nitre, &c. Others in Aq. ardens, as Thomas Aquinas falsely speaking of this fire, saith, that God and the Angels cannot want this fire, but do use it daily: What a blasphemy is this? Is it not a most manifest Lye, that God can∣not be without the Elemental Fire of Aq. ardens? All those heats with those medi∣ums spoken of, that are excited by the fire, are altogether unprofitable for our work: Take heed thou beest not seduced by Ar∣noldus de villa nova, who wrote of this fire of Coals; for verily he will deceive thee herein.

Almadir saith, that the invisible rays alone of our fire are sufficient; ano∣ther brings in [as an] example, that the Celestial heat doth by its reflections, make

for the Coagulation and perfection of Mercury, as also for the Mettallick gene∣ration, by its continued motion; again the same [saith] make a vaporous Fire, digesting and cocting [or ripening] con∣tinual, yet not flying or boyling, shut close, compassed about with ayr, not burn∣ing, but altering and penetrating. Now I have truly told you all the manner of the fire and of the heat to be stirred up, if thou art a true Philosopher, thou wilt well understand; thus much he. Salma∣nazar saith, Our fire is a corrosive fire, which spreds [as 'twere] ayr-like a cloud over our Vessel, in which cloud the rays of this fire are hidden. [Now] if this dew [of the] Chaos and moisture of the cloud fail, an error is committed. A∣gain, Almadir saith, unless the fire doth heat our Sun with its moisture, by the dung of the mountain, in or with a tem∣perate ascending, we shall not be parta∣kers either of the white or the red Stone. All these things do openly demonstrate unto us, the Occult Fire of the Wise men. Briefly, this is the matter of our Fire, viz. that it be kindled by the quiet Spirit of the sensible Fire, the which drives upwards (even as the heated Cha∣os)

directly opposite [or under] and above our Philosophick matter, which heat glowing above, or below our Ves∣sel, doth after the manner of a perfect ge∣neration, constantly urge or press on∣wards temperatly and without intermis∣sion: Thus I.

CHAP. XX.

Of the ferment and Weights of the Philosophers.

THE Philosophers have very much laboured in the Art of Ferments and Fermentations, the which [art] seems to be the chiefest of [all] others; con∣cerning which also, some have made a Vow to GOD and to the Philosophers, that they will never manifest the Arca∣num of that thing either by similitudes or parables. Whereas notwithstanding, Her∣mes the Father of all the Philosophers in the Book of his 7. Treatises doth most clearly lay open the Ferments, saying, that it consists of nothing else but its own paste, and more largely [saith] that the Fer∣ment

whitens the Confection, and hin∣ders adustion; and doth wholly keep back and retard the Flux of the Tincture, doth comfort bodies, and encrease union. Also he saith, that this is the Key, and the end of the Work; concluding that the Fer∣ment is nothing else but the paste, as [the Ferment] of Sol is nothing else but Sol, and of ☽ 'tis nothing else but Lune; o∣thers affirm that the Ferment is the Soul, the which if it be not rightly prepared according to the Magistery, it will effect nothing. Some Zealots, or zealous men of this Art do seek the Art in common Sulphur, Arsenick, Tutia, Orpment, Vi∣triol, &c. but in vain, because the sub∣stance which is sought after is the same with that from which it must be drawn forth: Tis therefore to be noted, that the Fermentations thereof [and of that kind] do not succeed as these Zealots would have it, but (as appears by the thing spoken of above) only in natural successes [or progress.] But now at last to come to the weight, 'tis to be obser∣ved in a twofold manner; the first is na∣tural, but the other is artificial: The na∣tural obtains its effect in the earth, by na∣ture and concordancy. Of the which Ar∣noldus

speaks: If there be more of less earth added, then nature endures or can bear, then the soul is choaked, and no fruit perceived thence-from, nor fixation: The same thing is to be considered of as to the water, viz. If more or less there∣of be taken, then 'twill bring as incon∣venient a loss; for the superfluity there∣of will render the matter beyond mea∣sure moist, and the defect thereof will render it dryer and harder then is just. If there be too much ayr, then is there an impress of too much tincture; if too little, then the body becomes pallid: Likewise if the fire be too vehement, the matter is burnt up; if too remiss it hath not the power of drying up, nor of dis∣solving, nor of heating the other Ele∣ments; in these things doth the Elemen∣tal weight consist. But the Artificial [weight] is most occult; for it is shut up in the Magical Art of Ponderation [or weights:] Now the Philosophers say, that between the Spirit, Soul, and Body, the weight consists of Sulphur, as the Guider of the work; for the soul doth greatly desire Sulphur, and doth necessa∣rily observe [it] by reason of [or in re∣lation unto] the weight. Understand it

thus; our matter is united to a red fixt Sulphur, to which [Sulphur] a third part of the Regiment or Governance is com∣mitted, even unto the ultimate degree, that it may perfect [even] to infinity the operation of the stone, and may there∣with persist or abide, together with its fire, and may consist of a weight equal with the matter it self, in all and through all, without the variation of any degree of permutation or change. Therefore after that the matter is fitted, and mixed in its proportionable weight, 'tis to be excellently well shut with its Seal, in the Philosophers Vessel, and be committed to the secret Fire, in the which the Philoso∣phical Sun will arise, and spring up, and will enlighten all things which expect its Light, and do with exceeding much hope desire it. Thus in these few words we will conclude the Arcanum of the Stone, which is not maimed or lame in any one point, nor defective; for the which we give God immortal praises and thanks: Now wee'l unlock to you our Treasure, which all the riches of the whole world is not able to buy.