The art of glass shewing how to make all sorts of glass, crystal and enamel : likewise the making of pearls, precious stones, china and looking-glasses : to which is added, the method of painting on glass and enameling : also how to extract the colours from minerals, metals, herbs and flowers ... : illustrated with proper sculptures / written originally in French, by Mr. H. Blancourt, and now first translated into English ; with an appendix, containing exact instructions for making glass-eyes of all colours.

CHAP. I. Of the Original, Antiquity, and Vse of Glass.

IT has not been without Reason, that several Learned Persons have compared Man to a Mi∣crocosm, or Little World, since he contains in himself all the Excellencies of the Greater; and that God, having created him after his own Image, has given him an Absolute Dominion over all Creatures in this World: Not only over Animals and Vegetables, and those other visible mixt Bodies, among which we are immediately conversant; but also over Metals, Minerals, Semiminerals, Pre∣tious Stones, Pearls, Corals, and whatever Trea∣sures

are hid in the Bowels of the Earth, or Bottom of the Seas; that he might make use of them for his own Pleasure, and that by the Understanding God has given him, he might know their Proper∣ties, to make them usefull for his particular Oc∣casions.

The Power of Nature is limited in all her Effects, and Man alone can augment and enlarge by Art, the Virtues and Powers which she has produced, by separating the Pure from the Impure, that which is more Subtil and Spiritual, from the more Gross and Earthy; which Nature her self cannot do, by reason she has no Tools nor Instruments proper for such Se∣parations; especially of those Impurities, which by proceeding from the Corruptions of the Matrixes, where all her Generations are made, perpetually mix themselves with all her Productions: Besides that the Universal Seed (or Spirit) of the World, which contains in it self the three Principles and four Ele∣ments, whereof every thing in Nature is compos'd and nourish'd, is it self not free from Impurity; for in making its Circulations from Heaven to Earth, and from thence again to Heaven, where it is impregnated with all the Virtues of the Con∣stellations and Planets, it returns again, and de∣scends even to the Center of the Earth, there to be impregnated with a Body and Salt, and acquire the utmost Elementary Perfection; whence the Cen∣tral Fire forcing it to repass to the Surface, and thence into the Globe of Water and Air, after ha∣ving produced, in its passage, in all the Elements, an•• infinite Number of Mixtures, it ascends again into the Heavens, whence it penetrates and animates the whole Universe. It is by all these Circulations tha•• this Seed or Soul of the World becomes invested with Impurities, whereof the general or universal Spirit is tainted, so that the Pure and Impure ascend

and descend together in Confusion; insomuch, that only the Industry of Man can separate them, by ejecting the unprofitable excrementitious Parts, and separating and purifying its Principles, and then re∣uniting them, to make a Compound of a greater Virtue; so that of that Compound you may make a Species capable of producing its * 1.1 like: For the Nature of one Mixt or Compound, cannot produce or be chang'd into a Mixt of a different Nature; We must always sow Wheat to have a Crop of Wheat.

Hence it is that so many great Philosophers have told us, That Man, by the means of Art, might be∣gin where Nature left off, by purifying its Matters, and reducing them to their first Principles, and thence raising them to the utmost degree of Per∣fection; whether the End be to prolong Man's Life, or curing his greatest and most inveterate Diseases, as also of other Animals; or for Metals, Minerals, Pretious Stones, Plants, and other Vegetables. Now such Separation and Purification of Substances is not impossible, as long as you destroy not entirely the Subjects: But it must be perform'd by some∣thing that specifically agrees with their own respe∣ctive Natures; then (by it) you may make a per∣fect Reduction of their Substances, wherewith by means of Art, Man may perform all those things I have now mention'd, as to cure the most inveterate Diseases, convert what is imperfect into the most perfect; and it is hereby that you have display'd, that absolute Dominion which God has given him over all the Creatures.

It is not my present Design to enter into the depth of the Mysteries of this sublime Science, which I

leave to those true * 1.2 Philosophers, who are the only Creatures to whom God has reveal'd them, and whereof all other Men, like my self, are unworthy: but only to shew by sensible Demonstration, That Man, in many things, is capable of imitating Na∣ture by the Assistance of Art; and of performing several things by his Industry, and the Work of his hands, which look more like Miracles, than the Ef∣fects of Art. Those which make the Subject of the following Discourse, would be no less surprizing, if they were less common; but from the time our Eyes become accustom'd by constant use to any Object, the Esteem of it begins to be lessen'd, and fall; Witness Nature her self, whose Annual Renovation, tho' we are accustom'd to it, ought to be a perpetual Sub∣ject of Admiration.

Of all the Works of Art, that of Glass is not the least considerable, whether it be Natural or Artificial; it melts in the Fire without consuming, and is therein perfected or made fine like Gold, which is a perfect Metal, and there leaves behind it its Dross, becoming purified and whitened, which renders it more proper for making Dishes, Glasses, and other Vessels for Man's use, than any other Me∣tal, or Matter whatsoever. Nay, I may yet go far∣ther, and say, That Glass not only purifies it self in the Fire, but also assists to purifie and melt all other Metals, and render them more plyable and malleable, and so more easie to work upon to the ends they are design'd for.

In the Spagyrick Art, in Physick, in Chymistry, it is impossible to be without Vessels of Glass, whe∣ther for Sublimations, Distillations, or Putrefacti∣ons, Digestions, Circulations, or other Operations to which they are necessary for several Reasons; one

whereof is, That all the gradual Alterations, of the Matter therein contain'd, and what is done in it on the Fire, are visible to the eye; and another, That those Matters can neither be imbib'd by the Vessel, nor transpire thro' its Pores, nor it communicate any ill Scent or Taste, which might be noxious to the Health, if the Matter be prepar'd for Medicine: Moreover the Philosophers make use of no other Ves∣sels for their curious Operations, whether it be to extract the Philosophick Mercury, or purifie it, or for the Decoction of their Grand Elixir and Pana∣caea's, which they cannot perform without Glass; for otherwise they would labour in the dark, and could never well regulate their Operations: Besides the Volatility of their Spirits, which they must pre∣serve, is of so subtile and quick Penetration, that no other Vessels could hold them.

Churches, Palaces, Castles, and Particular Houses, owe their chiefest Ornaments as well as Convenien∣cies, to Glass; for that transparent Substance guards them within from too great Heat and Cold, with∣out hindring the Intromission of the Light. Looking-Glasses, and other great Plates of Glasses are as so many surprizing Objects to our Eyes, representing so distinctly and naturally all even from the least to the greatest Actions of the Objects before them; whereby also one may always keep him∣self in a neat and agreeable dress. Notwithstand∣ing not one in a Thousand of those who have them, ever reflect on the Admirableness of the Work, which is beyond doubt, one of the chiefest, and most perfect Pieces of Art, and than which Man can make nothing more wonderful.

Moreover, China-Ware for adorning Capboards and Tables, Dishes, divers sorts of Glasses, and Fi∣gures, and a thousand other Curiosities, of all sort; of Colours, which serve both for Pleasure and Use,

and employ the Poor all over the World; are they not well worthy of Admiration?

But if we consider the Painting and Representati∣ons in the Glasses of Churches, we must at the same time admire, that the Colours which we extract from Metals for that End, can be so very lively, as to re∣semble so many pretious Stones. If any of this Glass be cast into a Furnace, you may see what a vast number of Colours it is susceptible of, even beyond Comparison.

* 1.3 Glass is called by that Name, because it is a transparent Metal, while other Metals are opaque, there being only Glass that can shew what it contains within. The Name of Glass, which the French, Ger∣mans, and English have given it, seems to be taken from its resembling or approaching somewhat in its Colour to † 1.4 Azure, or Sky-colour. The Word Glass, also seems to be deriv'd, from its Resemblance to Ice (from Glacies), while the Fire does much the same thing in Glass, as the Frost in the Wa∣ter: Thus all Glass looks like Frozen Water; which made a modern Author merrily say, That it made Wine smile to see it self cherish'd in the bosom of its most Mortal Enemy.

Monzerus tells us; That when Looking-Glass was first invented, they were sold very dear, as if they had been made of some pretious Matter, and also by reason People took so much Pleasure in seeing themselves so lively pictured. To this we may add, That it is not above 200 Years since they came first to be in use, and that the way of making them was found out by a certain Person, who, melting some Glass in a Crucible, chanc'd to spill it on the ground,

where it running under a great Square Tile, where∣with the Floor was pav'd, oblig'd the Workman to take it up, where he found it in Form of a Looking-Glass-Plate, (which could not have been so form'd by the ordinary way of blowing), which began to employ his Thoughts all that Night, and thence he conceived, That Glass might be run into Plates like Metal, which he began to experiment from that day forward; and so he found out the way to those Consequences which meer Chance was the first occa∣sion of; as it had been also before of the very Mat∣ter whereof this Metal is compos'd, as we shall here∣after shew.

The use of Glass is so Antient, that it is difficult to assign the time of its first Invention: Pliny pre∣tends, that it was in the City of Sidon that the first Vessels of Glass were made, as may be seen in the 26th Chap. of his 36th Book.

Others affirm its Origin must be as antient as Bricks, by reason one can scarce make the one with∣out the other; this is the reason that has made some assert that this Art was known at the time of the Building of Babel, that being made of Brick, and that way of Building continu'd in Egypt, since we read, it was the sole employ of the Children of Israel in their Captivity to make them. This might be strengthen'd by a convincing Proof out of the Bible, whereof Moses was the first Author, where you read of Glass, which would not have been mention'd if it had not been in use in those Days.

The Passages we find of St. Iohn in the Apocalypse, seem to put a very high esteem on Glass; for in speaking of the Throne of God, Chap. 4. ver. 6. he says, And before the Throne there was a Sea of Glass like unto Crystal. And speaking of the Heavenly City, whereof he gives the Description Chap. 20•• Ver. 18. he says, And the building of the Wall of it, was 〈◊〉〈◊〉 Ia∣sper,

and the City was of pure Gold, like unto clear Glass. and at the 21. verse, And the twelve Gates were twelve Pearls, every Gate was of one Pearl, and the street of the City was pure Gold, as it were transparent Glass. That is to say, a Glass of Gold, or more properly, Gold Vitrifi'd, which is that Electrum of Ezechiel, where∣of St. Ierome makes mention. I may strengthen it yet further, by a passage out of Iob, Chap. 28. ver. 17. where speaking of the Wisdom of God, he says, The Gold and Crystal cannot equal it. Which does not only shew us the Antiquity of Glass, but also in what esteem it was had in those days, being always equall'd to Gold. This last passage is also Cited in a Translation of St. Ierome, and in several other Au∣thors, among whom, some have chang'd the word of Gold and Glass, to that of a Stone more precious than Gold. Others to a Carbuncle, or some other precious Stone. But, (say they,) all these names are under∣stood of only one and the same Stone, which the An∣tients believed gave Light by Night, and which is no where to be found. This last Opinion is very Mysterious, and that one only Stone, according to St. Paul, in the Epistle to the Romans, ought to be un∣derstood of the Divine Union with our Nature, by the Mystery of the Incarnation of the Word.

The great Hermes, the Father of the Philosophers, call'd that Stone, the Image of the Invisible God, which Moses (also) shut up in the Ark of the Cove∣nant, and which was call'd the Glory of God, shining in the Night like a burning Fire, or like a bright and and shining Star which gave light by Day, as you may see in Numbers. This it was, which these Au∣thors meant and understood, but which no others can comprehend, unless it be the true Philosophers. We design to treat more largely thereof in our next Work, Entituled, The Mystical Characters of Antiqui∣ty unveil'd and laid open, wherein we will make it ap∣pear,

that of those Characters were Compos'd the Two Tables of the Law, which were afterwards put into the Ark, and which are the two Pretious Stones which serve at present for Guides to the wise among the Philosophers, as they did heretofore for Figures to the Antients.

We might fetch the Origin of Glass from Tubal-Cain, the Son of Lamech; for he being the first Chy∣mist that found out the way of melting Metals, and the uses of Iron and Brass, whereof he forg'd Arms for War, as is noted in the 4th. Chap. of Gen. it is not improbable, but that he might be the first In∣ventor of Glass, because one can scarce avoid redu∣cing Calcin'd Metals into Glass, especially when the Fire is more than ordinarily violent, and the Mat∣ter remains longer in it than it ought. It was this which made Ferrandus Imperatus, say, that the Origin of Glass came from Fire, or from its Rever∣beration alone in those Furnaces where Fire was preserv'd in its full force. We own Fire to be the first Agent both of Nature and Art; but with this distinction, that that of Nature vivifies or en∣livens, and that of Art resolves and destroys, espe∣cially when it is too vehement: But he who knows how to direct and manage it, may make good use of it for the Separation and Perfection of the Matters wherein he works; whence it very often happens that several Persons seek that which they cannot find, and find that which they did not seek; wherefore we may truly say, that most part of our best Inven∣tions and Secrets, have been found out by meer chance, and as it were hazard of Art.

The great Hermes was not ignorant of the Art of making Glass, since he taught the Knowledge of it to the Aegyptian Chymists, but not that of the Trans∣mutation of Metals, tho' he possess'd it, as Kircher tells in his Oedipus; That since that time, that Peo∣ple

have always profess'd this Art, in which they were so Expert, that Flavius Vopiscus speaking of Alexandria, tells us, it was very Rich, and Fruitful in Corn, and that no one is there idle, one part of the Poor making Glass, and the other Paper.

We have another Evidence of the Antiquity of Glass, in the 4th Book of Lucretius: But the most part of Historians attribute the Invention of it to the Alchymists, who by endeavouring to counterfeit Pretious Stones, found out this Secret. It is to these great Men, indeed, we are oblig'd for almost all our Modern Knowledge of the most curious Se∣crets of Nature, they having unveil'd her most hid∣den Mysteries. The Profession of an Alchymist in those Days, was not Vilifi'd as it is now, it being esteem'd very Honourable, Kings themselves exerci∣sing it. We shall discourse thereof in the Work we have promis'd, and whence the word Chymistry is deriv'd, where we will prove its Antiquity by se∣veral passages out of the Holy Scripture. But we will here add, that the Chymists of this present Age are very far remov'd, both in Knowledge and Pro∣bity from those Antient ones, who never practis'd those base Sophistications, and a thousand other Tricks of that Nature, which the Modern do; which is the reason that this Art, so Noble and Sub∣lime in its Principles, is now a-days so much Vilifi'd, that to have the name of a Chymist, (of that sort,) is enough to render a Man detestable among honest Men. Also most part of those who set up for that Profession, are nothing but a sort of Quack Collectors of Recipe's, with which, under the false appearances of Fixation, of Augmentation of Gold and Silver, which they call Powders of Projection, &c. and which they pretend to do with common Mercury, the Im∣perfect Metals, Minerals, Salts, Powders, and o∣ther Ingredients, Heterogeneous to the principal

Matters, with these, I say, they abuse Credulous Per∣sons by their fair words often to their Ruine. It is not with common gross Matters that Philosophers work, nor can they bring any thing to Perfection, be∣fore they have converted their Matters into Fluid, Volatile, and Spiritual Substances, such as they were before their Coagulations; not by the means of Aquae Fortes and Corrosives, which the Antients knew no∣thing of; but by means of the same Liquors that en∣gender'd and nourish'd them, which is as it were their Parent, Homogeneous to them, and that Water of Life of the Philosophers, or rather the Key of Na∣ture, without which, you'll always work in vain. That which seems to the Eyes of the Credulous to be Augmentation, will never undergo the true Proofs of Silver and Gold; if it should chance to undergo some one tryal; you may be sure the second will make all the hopes of the pretended profit vanish in Smoak, and on the contrary, make you sensible of considera∣ble loss, both by the waste of the Matters, and the Charges expended on the way of managing them. Thus those who have so little Sense as to engage in these Matters, may one Day find themselves drawn in to their loss.

But let us return to the Origin of Glass; the Au∣thor of the Essays of the Wonders of Nature, tells us, That the Limon of Lac Cendevia, which is found at the Foot of Mount-Carmel, was the first Matter wherewith Glass was made. That some Mariners being about to make a Trevet for a Kettle, went a∣shore in a place where they found this Lac, that they took some of the Sand, and mix'd it with Nitre, wherewith their Ship was laden, and that making a Fire under the Kettle, they saw a Noble Stream as it were of running Crystal, or melted Jewels, whence they learn'd to make Glass of those two Matters, since which time, (says he,) they have also mixed

Load-Stone, seeing that will attract Glass as well as Iron; thence following they made use of certain fine Stones, and also of Sand, as the Indians also did of Crystal; but that in his time they made use of a Glassy Substance, extracted from an Herb, call'd So∣da, wherewith they mixed Sand to fix it. Pliny tells us something like this, in his 5th Book, Chap. 19. where he also asserts, that we were indebted to Chance for the first Invention of Glass, which was on the Banks of the River Belus in Syria, where certain Mer∣chants being drove a-shore in a Storm, were obliged for sometime to stay and make Fires and to dress their Provisions; that the place abounding with a certain Herb call'd Kali, which, by the great Fires they made, being reduc'd into Ashes full of Salt, and joyn'd with Sand and Stones proper for making Glass, which are Natural and plenty thereabouts, run down into a sort of melted Glass: Which shew'd them not only the manner of making Glass; but also Crystal, and several other ••ine things, which had not been found out without the Invention of Glass; the use where∣of is so necessary to pass away Life with Pleasure and Satisfaction, that Divine Providence has taken pecu∣liar care that no place on Earth should want Materi∣als to make it, all being stock'd with them in such a∣bundance, that they seem inexhaustible. Which once made a certain Artist pleasantly conclude, That the Art of Glass would last throughout all Ages; for the general Conflagration in reducing the Earth into Ashes, by reason of the vast quantities of Salts that are mixed with it, would at last vitrifie the whole Mass into a lasting Monument of the Art. It is true, the end of the World, according to the Holy Scri∣ptures, is to arrive by Fire, not by that material Fire we use in our Chimneys; but by that which we call Elementary and Central, whereof God will only augment the heat, which will so dry up and parch

the Earth, and exhaust all its humidity, that it shall not only be Calcin'd, but chang'd into a better Nature; afterwards to be inhabited by a new World of a Spiritual, Incorruptible and Glorious Nature, no more to be subjected to any change. What the two Authors we have just cited tell us, concerning the Origin of Glass, is far better clear'd, and more particulariz'd by Iosephus, in the 9th Chap. of his 2d Book of the Wars of the Iews, wherein he acquaints us with several surprizing things concern∣ing the Sand for making Glass, whereof we have been speaking. He takes notice that the River Be∣lus arises out of Mount-Carmel, and passes between Ptolemais and Tyrus; that it is not above 2 Fur∣longs from Ptolemais that near this River is the Se∣pulchre and Statue of Bel or Belus, Father of Ninus, first King of the Assyrians, whom the Babylonians wor∣ship'd for a long time, and Sacrific'd to, by the or∣der of Ninus, who was the first Author of the Idola∣try and Priesthood of the Chaldeans, according to Eusebius, lib. 1. and Isidore, lib. 8. That that Sta∣tue of Belus, whom the Pagans call'd Iupiter, was al∣most 100 Cubits high, (which is very remarkable,) and that in that place there is a Valley almost round, full of a clear Sand very fit for making Glass: And if the Ships which come thither for their Lading, chance to empty the place, it is immediately fill'd again, by the Winds driving it down from the Pre∣cipices of the Mountains which environ the Valley round; insomuch, that having for many Ages past, made use of this Sand, it still always remains in the same abundance. He also tells us in the same Book, Chap. 17. that this Sand has a strange Nature above any other, which is, that it will change any Metal into Glass that is thrown in among it; and that which is yet more strange, that all the pieces of Glass made of this Sand, and cast again upon it,

are immediately converted into Sand again: That there is also found among this Sand a Pretious Stone about the bigness of an Acorn, very fine and tran∣sparent.

Tacitus in the 5th Book of his Annals, makes also men∣tion of this River Belus, telling us it enters into the Sea of Iudea, at the Mouth whereof, the Sand that is gather'd up, by reason of the great quantity of Nitre contain'd in it, is easily chang'd into Glass in the Furnaces. And altho' the Shore is but small, that the Sand is notwithstanding inexhaustible. Strabo tells us the same thing in his 12th Book, and Pliny in his 6th, and also Agricola in his Treatise of Fossils: And one may say, that generally all Authors, who have spoke of Glass, have made mention of the place where this Sand is gotten, whereof Glass is made without any other mixture, wherein the Effects of Nature are to be ad∣mired, in affording us so fine and pretious a Metal in so base and common Matter. This ought to be an example to the Curious, and teach them, that those who seek for the prime Agent of Nature only in rare and pretious Matters, may be grosly mistaken, seeing it may often be found in the most Simple and Common; and often even in those things we tread under foot: So true it is, that Wise Nature, or ra∣ther the infinite Goodness of God, has so ordain'd the Business, that the Poor as well as the Rich, may partake of the most pretious and valuable Treasures, and as easily arrive to that Sovereign, Universal Me∣dicine, to cure all Diseases; otherwise God could not be said to have dispens'd his Benefits to all Man∣kind, and his Word, which is infallible, would not be true, when he says, That he is no respecter of Persons, but that every one who loves and fears him, shall be ac∣cepted by him. Which shews us, that it is his Will to be known by all Men, and that all those who live in his Laws, may hope to be possess'd of this hid∣den

Treasure, to employ the fruits of it to his Ho∣nour and Glory, which are the true Sentiments all good Christians ought to have; otherwise they ought never to hope for that Divine Treasure, which God only manifests to his Elect.

Several Authors have written, and among the rest Pliny, Cassius, and Isidorus, That in the time of the Em∣peror Tiberius, who reigned in the time of our Savi∣our, a certain Person, but Anonymous, an Archi∣tect by his Profession, having by an admirable Piece of Skill, set upright again in the City of Rome, a great Portico that lean'd to one side, and made the Founda∣tion firm and immoveable: Tiberius paid him, and ba∣nish'd him the City, forbidding him to return. In the mean time this Person had found out the means to make Glass malleable, and came again to Rome, and presented one of these Glasses to the Emperour, who, being angry with him for returning without his Leave, flung the Glass against the ground, which only bruised: That this Workman taking it up a∣gain, immediately mended it with a Hammer upon a little Anvil he had brought on purpose, expecting for it the Emperour's Pardon; but it happen'd quite contrary; for that Prince asking him, if there were any other that knew the Secret, he answering no, the Emperour immediately caused his Head to be cut off on the spot, for fear the Knowledge of this Secret, should come to be propagated to Posterity, and that Gold on that account should come to be no more valu'd than Dirt, and consequently all other Metals lose their Esteem and Value. In short, Glass would be more valuable than Gold, if it were malle∣able, by reason of its Transparency.

Our Age, fruitful in great Men, has had no less Advantage in the Reign of the late King Lewis the Iust, than that of Tiberius; since we are assur'd, That a certain Learned Man having found out the same Se∣cret 〈53 pages missing〉〈53 pages missing〉

calls it by the Name of Ferretto, nor makes any men∣tion of it.

Notes

• * 1.1

  Without doubt the Author has an eye in this Expression to the Multiplication of Gold.
• * 1.2

  Adepti.
• * 1.3

  From the Latine Glastum, which is called Vitrum by Caesar in his Comment. lib. 5.
• † 1.4

  It naturally hath a Blueishness.