Aurifontina chymica, or, A collection of fourteen small treatises concerning the first matter of philosophers for the discovery of their (hitherto so much concealed) mercury which many have studiously endeavoured to hide, but these to make manifest for the benefit of mankind in general.

Hydropyrographum Hermeticum.

DEar Son, to point out unto thee succinctly a Memorandum, as it were, concerning the understanding of the true and ge∣nuine Stone of the Philosophers, and the manner of proceeding in its preparation, I give thee this information, that the said Stone is compoun∣ded and engendred of two things,* 1.1 viz. Body and Spirit, or of Mascu∣line and Feminine Seed, that is, of the Water of Mercury, and of the Body of Sol; whereof we find suffi∣cient proofs and attestations in all true Writings of the Philosophers, and therefore I count it needless to enlarge my self by quoting of

them. The upshot of all therefore is,* 1.2 that first of all Mer∣cury be dissolved and reduced into a spiritual Water, which is termed by the Philosophers, the first Mat∣ter of Metals, the juice of Lune, Aqua Vitae, Quintessence, a fiery ardent Water or Brandy; by which Water or prime Matter,* 1.3 Metals are unlock'd or untyed, and freed from their hard and stiff bonds, and reduced in∣to their first and uni∣form nature, such as the Water of Mercury it self is. Upon this ac∣count the Philosophers presented unto us in their Books, the exam∣ple of Ice, or frozen Water, which by heat is reduced into Water, because before its co∣agulation it hath been Water.* 1.4 Also telling us, that by the very same principles, from which each thing hath its rise it may be reduced o••

brought back to what it was in the beginning. And thence they in∣ferr, that it is impossible to trans∣mute Metals into Gold or Silver, without reducing them first into their prima materia. Concerning therefore the bringing about this Regeneration of Metals,* 1.5 thou must diligently heed and ob∣serve, my beloved Son, that the same is to be performed only by the means of the prime Matter of Me∣tals, that is, the Water of Mer∣cury, and by nothing besides in the whole World. For this Water is next of Kin unto the Metallick nature,* 1.6 in so much that after their mutual and uniform commixture, they can never be any more parted asunder. This the Philosophers in the Turba and other Books signifie unto us, saying, Nature rejoyceth in its Na∣ture; Nature sustaineth Nature; ••t amendeth Nature; it reduceth

Nature; Nature overcometh Na∣ture. Consequently it is necessary to know this blessed Water, and its preparation, which Wa∣ter is a hot,* 1.7 fiery, pier∣cing Spirit, the Philo∣sophical Water, and the hidden Key of this Art. For without this all the labour and work of Alchymy is fruitless and frustraneous. Observe therefore, my Son, and mark, that all the ground-work of the Phi∣losophers Stone,* 1.8 consist∣eth in this, that by means of the prima ma∣teria metallorum, that is with th•• Water of Mercury, we reduce and bring back the perfect body of S•• to a new birth, that it be bor•• again by Water and Spirit, accor∣ding to our Saviour's Doctrine Except a man be born again of W••••ter and of the Spirit, he cannot s•• the Kingdom of God. So likewise i•• this Art, I tell thee, my Son, u••••less the Body of Sol be sowed in i•• proper soyl, your labour is in va••

and it produceth no fruit; as Christ our Saviour saith, Unless a grain of wheat fall into the ground, and dye, and rot, it bringeth no fruit. So when the Body of Sol is regenerated by Water and Spirit,* 1.9 there groweth and cometh forth a clarified, astral, eternal, immortal Body, bringing forth much fruit, and able to mul∣tiply it self like unto Vegetables. And to this purpose the Philoso∣pher Roger Bacon speaketh, I do assure you, that if the Astrum do cast and impress its inclination in∣to such a clarified Body of Gold, that it will not lose its power and virtue to the very last assay or judgment: For the Body is perfect, and agreeing to all Elements. But if it be not regenerated, no new, nor greater,* 1.10 nor purer, nor higher, nor better thing can come of it. He that doth not know nor understand this Re∣generation of Metals,

wrought in nature by the Water and Spirit of the prima materia, ought not to meddle at all with this Art: For in truth, without this, all is but falsities, lyes, un∣profitable and to no purpose; yea it is impossible to effect it other∣ways. Hence is that excellent say∣ing of the Philosophers, That every thing bringeth forth its like, and what a man soweth, the same he shall also reap, and no other. And to the same purpose the Philoso∣pher Richardus Anglicus saith, Sow Gold and Silver, that by the means of Nature they may bring Fruit.* 1.11 Consequently, my Son, thou oughtest to choose no other Body for thy Work but Gold, because that all other Bodies are rank and imperfect. And therefore also the Philoso∣phers made choice of Gold before all other Bodies, because it is of all things in the World the most per∣fect, illuminating all other Bodies and infusing life into them; an••

because it is of a fixated incombu∣stible nature, of a constant or abi∣ding root, and Fire proof; also, because (as Roger Bacon saith) the corporal Gold, as to its nobility and perfection, cannot be changed, and is the utmost bound and term of all Natural generation, and there is no perfecter thing in the whole World. The like teacheth also the Philosopher Isaacus Hol∣landus, saying, Our Stone cannot be extracted from any other but a perfect Body, yea the most perfect in the World. And if it were not a perfect Bo∣dy,* 1.12 what Stone could be extracted thence? in regard that it must have power to quicken all dead Bodies, to purifie the unclean, to mollifie those that are hard, and harden those that are soft: And in truth, it would be impossible to ex∣tract so powerful a Stone out of an imperfect and crasie Body, for a good perfect thing is not to be got from that which is imperfect and

unclean: and although many do fancy, that such an extraction may be brought to pass, yet they erre grosly, and are very unwise. Therefore, my Son, ob∣serve,* 1.13 that the red Phi∣losophical Sulphur is in the Gold, as Richardus testifieth, and King Calid saith: Our Sulphur is no common Sul∣phur, but is of a Mercurial nature, fixated, and not flying from the Fire. The same all other Philoso∣phers also do witness, that their red Sulphur is Gold.

It is true, my Son, that the Phi∣losophers do say in their Books that the common Gold or Silver is none o•• their Gold or Silver,* 1.14 i•• regard that their Gold and Silver is quick o•• living, but the commo•• are dead, and therefor•• not capable to brin•• imperfect Bodies to perfection, no•• to communicate unto them th•• least of their perfection. For i••

they should bestow some of their perfection upon others, they them∣selves would be then imperfect, in regard they have no more per∣fection, than what is needful for themselves. These words of the Philosophers, my Son, are true, and spoken upon very good ground; for it is impossible for common Gold and Silver, to perfect other Bodies that are imperfect, unless, as before taught, that the Body of Sol and Lune be born anew, or re∣generated by the Water and Spirit of the prima materia, and thereby a glorious, spiritual, clarified, eter∣nal, fixated, subtle, penetrant Body do grow forth, which afterwards hath power to perfect other Bodies which are imperfect. And there∣fore the Philosophers also said pre∣sently after, that those labours are to this end undertaken about their Stone,* 1.15 that its tincture may be advanced and exalted; for it is requi∣site, that the Stone be digested and carried on

to a far greater degree of subtlety and excellency, than the common Gold and Silver possesseth. To this purpose the Philosopher Bernhard speaketh in his Book, in the words following: Though we take this Body just as Nature hath produced it; for all that it is necessary, that by Art, which in this point must imitate Nature, the same be high∣ly exalted in its perfection, to the end that by the means of that su∣perlative accomplishment, and its superabundant rayes, it may be able to perfect and compleat the imperfect Bodies, as to weight, co∣lour, substance, yea as to their Mineral root and principles. But if it should have remained in that degree, wherein Nature left it, viz. in its simple perfection, and not rendred more perfect or exal∣ted, what should the time of nine months and a half we spend about it serve for?* 1.16 Arnoldus in his Epistle speaketh home, saying, Gold and Silver

is in our Stone potentially and vir∣tually, after a powerful, invisible and natural way; for if it were not so, no Gold nor Silver could come of it: but the Gold and Sil∣ver existing in our Stone, is better than the common, because it is li∣ving, but the common is dead. And for this very reason the Philoso∣phers called it their Gold and their Silver, because it is powerful in their Stone, active in its essence, but not visible common Gold and Silver; which is also confirmed by Euclides in the great Rosary, say∣ing, Nothing cometh of a perfect thing, in regard it is already per∣fect and compleat, being so made by Nature. Whereof we have an example in Bread; which being fermented and baked, is perfect in its degree or being, having at∣tained to its intended end, so that it can be brought to no further fermentation, to make other Bread of it.* 1.17 The case is the same with the Gold, which through length

of time hath been de∣duced by Nature to a fixated and perfect con∣dition: and so conse∣quently it is impossible by the means of the simple Gold to per∣fect other Bodies, unless the per∣fect Body be first dissolved and re∣duced to its first Matter; which done, it is introverted by our la∣bour and Art, and reduced into a true ferment and tincture. More∣over the Philosophers do say, that there is no coming to a good end, until Gold and Silver be joyned together in one Body. Here, my Son,* 1.18 thou must under∣stand Lune metaphori∣cally, and not accord∣ing to the letter, because the Phi∣losophers say in their Writings, that Lune is of a cold and moist nature, which description they at∣tribute also unto Mercury: and therefore by Lune is understood Mercury, or the prime Matter, which is the Philosophers Lune, or juice of Lune, as is made plain by

that excellent and deeply-fathom∣ing piece, the Clangor buccinae.

And thus, my Son, thou art in∣structed briefly, that no profit is to be got by this Art, unless the per∣fect Bodies by means of the Philoso∣phers Fire, or Water of Mercury, be reduced into their primum Ens, which is a Sulphureous Water, and not Mercury vive, as the Sophisters suppose.* 1.19 For the first matter of Metals is not Mercury vive, but a clammy Sulphureous Vapour, and a viscous Water, wherein the three principles, viz. Salt, Sulphur, and Mercury, are coexistent. Conse∣quently it is necessary to know the true blessed Water of Mercury, or the Heavenly supernatural Fire, whereby the Bodies are dissolved and melted like Ice. For the knowledge of this,* 1.20 is the greatest secret of all, and is wholly and only in the power of God, and is not to be obtained otherways, but by f••r∣vent

prayer unto him. Concern∣ing this the Philosopher Rogerius saith; God hath created Man, and placed him over Nature and all Creatures, though himself be na∣tural, and nothing else but Na∣ture, except the Breath which God breathed into him: The very same is to be th•• judge of the Works, and their nature. This divine Spi∣rit representeth unto the senses and thoughts, in a true Vision as it were, the first principles of Na∣ture, especially since the natural inbred Spirit discovereth some such grounds, whereupon he may surely relye, and in this Work and ear∣nestness of the Spirit, which is of the natural Creation, the divine Adam representeth in us the dis∣solution of the whole World.* 1.21 And St. Peter by the kindled and burning fiery Spirit of the inbreathed Breath of God, declareth the same very clearly, say∣ing: That the Element••

shall melt with fervent heat; the Earth also, and the Works that are therein, shall be burnt up, and that there will be a new World, very glorious, excellent and good, as in Apocalypsi is described. And hereupon the Philosopher conclu∣deth, according to what hath been alledged out of St. Peter, that there shall happen a destruction of the Elementary World by Fire. Observe in this Art, that the Fire must perform the like in its type in Nature. Therefore, my Son, set thy thoughts upon this Water,* 1.22 wherewith the Body of Sol (which, as Rogerius witnesseth, is a perfect created World) is burnt up, and destroyed and dis∣solved, that it is not a common Fire, in regard the common is not able to burn or destroy the Gold: but it is a supernatural incombu∣stible Fire, the strongest of all Fires, yea a Hellish Fire, which only hath power to burn the Gold, and to set the same free from its

stiff and hard bonds. This super∣natural Fire, which hàth such a power over the Gold and other Metallick Bodies, is nothing else but the spiritual sulphureous fiery Water of Mercury, wherein the Bo∣dy of Sol is dissolved and burnt up, and of this dissolved and destroyed Body, a new World likewise is created and born, and the Heaven∣ly Jerusalem, that is an eternal, clarified, subtle, penetrant, fixated Body, which is able to penetrate and perfect all other Bodies. Hence Rogerius saith, As that is to be a supernatural Fire, which is to break and melt into one another the Elements of the whole World; and as out of the broken cor∣ruptible Work of the dissolved Ele∣ments, a new Work will be born, which will be an everlasting Work; even so the Holy Trinity hath shewed and signified unto us like∣wise, a supernatural Fire in the Heavenly Stone. This supernatu∣ral Fire, my Son, the Philosophers have hidden in their Books in pa∣rabolical

expressions, naming the same by innumerable names, and especially they term it Balneum Mariae,* 1.23 a moist Horse-dung, Menstru∣um, Urine, Milk, Bloud, Aqua vitae, and the like. Of this Fire, saith Bernhardus, make a vaporous Fire,* 1.24 continual, digesting, not violent, subtle, airy, clear, close, incombustible, penetrant and vi∣tal: and thereupon he speaketh further, Truly, I have told thee all the manner and circumstances of the Fire, which only performeth all, and therefore he bids the Rea∣der, to consider well and often the words he said concerning the Fire. Consequently, he that is wise will easily perceive thence, that those words are not to be understood of a common, but of a supernatural Fire; which also Mary the Prophe∣tess doth hint, saying, that the Element of Water doth dissolve the Bodies, and make them white. And concerning this Fire (which

he calleth Menstruum) and its pre∣paration, Raymund Lul∣lie speaketh in his Testa∣mentum novissimum,* 1.25 in Codice, in Animâ Me∣tallorum, Luce Mercuriorum, Libr•• Mercuriorum, de secretis Naturae, de Quintâ Essentiâ & in Eluci∣dario Testamenti, c. 4. saying, that it is not Humane but Angelical to reveal this Celestial Fire, and that it is the greatest secret of all, how to attain to the knowledge of it. And moreover he saith in figura∣tive expressions, that this Fire is composed of Horse-dung and Calx vive. But what is prefigured by Calx vive, I will expound in ano∣ther place. And what is signified by Horse-dung, I mentioned be∣fore,* 1.26 viz. that by Horse-dung is meant the Wa∣ter of the prima mate∣ria, for it is warm and moist like Horse-dung; but it is no common Horse-dung, as many ignorant persons do sup∣pose and understand. Hence saith

the Philosopher Alanus, the Philo∣sophers called the moist Fire Horse-dung, in which moisture is kept the occult heat, because it is the property of the Fire existing in the Horse belly, not to destroy Gold, but by reason of its moisture to increase it. To the like purpose speaketh Alchidonius: Our Medi∣cine must be hidden in moist Horse-dung, which is the Philosophers Fire. And Alanus: Dear Son, be careful in the work of Putrefaction or Destruction, which is to be per∣formed in a gentle heat, that is, in moist Horse-dung. Arnoldus de Villâ novâ, in the 9th. chap. saith, that the heat of Horse-dung is their Fire. So likewise Alphidius: it is digested and buried in the heat of Horse-dung. And Aristotle: the Earth or Body will enjoy no virtue, unless it be sublimed by the means of Horse-dung. And therefore, saith Hermes, roast and cook it in the heat of Horse-dung. And Mo∣rienus: if thou do not find in Horse-dung what thou lookest for,

thou hadst best to save thy char∣ges. With these agreeth Arnoldus, saying:* 1.27 Let none seek for any other Fire be∣sides this, for it is the Fire of the Wise, the melting Furnace of the Wise, and their Furnace for calci∣ning, subliming, reverberating, dissolving, and performing of Co∣agulation and Fixation; for this Water dissolveth all Metals, and calcineth them, and melteth it self together with them, both into red and white. In like manner also the Turba and Senior speaketh: Our Water is a Fire, and our Water is stronger than any Fire, for it re∣duceth the Body of Gold into a meer Spirit, which the natural Fire is not able to do, though the na∣tural Fire must likewise be had. For then our Water enters into the natural Bodies, and changeth it self into the primigenial Water, and afterwards into Earth or Pow∣der, which doth more forcibly burn the Gold than the natural

Fire; and accordingly Calid saith, ••t is truly a Fire, which burneth and grindeth all things.

But the manner of preparing this Philoso∣phick Water or Fire,* 1.28 that is, the Aqua Mer∣curii, the Philosophers have concealed; however Ray∣mund Lullie of all hath written best of it, though in dark expressions. Accordingly, first of all it will be requisite, to purge Mercury from its extraneous humidity and terrene terrestriety, yet so, as not by means of corruptible things; for by such its noble, fruitful, viridescent and generating Nature would be mar∣red. Avicen, Arnoldus, Geber, Ray∣mundus, in Codicillo, and other Phi∣losophers besides, say, that Mer∣cury is best cleansed by subliming it from common Salt, which done, the sublimate to be thrown into warm Water, which will dissolve and sever the Spirit of Salt from it; afterwards the sublimate being dryed and mixed with Salt of Tar∣tar,

and forced through a Retort, it will revive again, and this to be done divers times, and by this proceeding Mercury will be freed somewhat from its extraneous moi∣sture and feculency; and Bernhar∣dus towards the end of his Epistle saith, that this purgation doth not hurt Mercury, in regard that the hot Water and Salt do not pene∣trate into its substance. But it is to be noted here, my Son,* 1.29 that in regard that Mercury is of an uni∣form indivisible sub∣stance, it cannot be truly and perfectly cleansed by such an extraneous means, espe∣cially because its terrestrial impu∣rity lies hid in its inmost center, which by no Sublimation is to be s••vered thence, as many ignorant men, though in vain, attempt. And therefore other means must be used to free Mercury vive from those bonds, wherewith Nature hath tyed him uniformly in the bowels of the Earth, and to reduce

him into its primum Ens,* 1.30 which is a Sulphu∣reous spiritual Water, which must be done without addition of any heterogeneous thing, as Rogerius Bacon under the title of Mercury testifieth; and Raymundus in the Theoricâ of his Testament saith, that if it be not putrefied and opened after the foresaid manner, the Menstruum will not be worth a Fig. But when the quick Mercury without any ex∣traneous thing is set free from its bonds, and dissolved in∣to the primogeneal Wa∣ter,* 1.31 then and but then we are capable to cleanse his inside, and by distillation to sever the Spirit from the Water, and terrene ter∣restriety; concerning which Sepa∣ration the Philosophers have writ in an occult stile, such as no con∣ceited person will easily apprehend, but especially they described it fi∣guratively in the distillation of

Wine.* 1.32 For in the distil∣lation of Wine appear∣eth evidently, that the Spirit of Wine is mixed with a great deal of Water, and terrene terrestriety: but by means of an artificial distillation, the dry Spirit of Wine may be severed from all the phlegmatick humidity and ter∣rene terrestriety, in so much that all the Spirit is severed from the Water existent in Wine, and the Water from the Earth, and then remain the Lees, out of which a white Salt is extracted, and joyned again with the Spirit, and then the Spirit is distilled and cohoba∣ted divers times, until all the Salt be gone over with it, whereby the Spirit is hugely fortified and acua∣ted. And in truth, this is a nota∣ble typical description represented unto us by the Philosophers, which in the preparation of the Water of Mercury we ought to imitate; for after its dissolution we ought in like manner (as hath been taught of the Wine) by Sublimation sever

the Water or Phlegm from the Spi∣rit, and the Spirit from the Earth, and to rectifie the Earth, and joyn and distill it together with the Spi∣rit, untill all together come over the Helm. Of which preparation of this Water, none of all the Philo∣sophers hath written more clearly nor better than Ray∣mund Lullie,* 1.33 viz. in Testamento novissimo, as also in the first Testa∣ment, in libro Mercurio∣rum, libro Q. Essentiae, &c. where he doth plainly enough declare, that after the Putrefacti∣on, Separation, Distillation of the Philosophical Spirit of Wine, the Spiritual Water is to be mixed again and distilled with its own Earth, that it come over with it; he declareth also, how this Philoso∣phical Wine or Menstruum is forti∣fied and acuated with its own Salt. And further it is to be noted,* 1.34 that this Water, Menstruum, or Philoso∣phical Spirit of Wine,

being thus prepared, doth dissolve or open its own Body, or Mercury vive, into the primum Ens, or pri∣mogenial Water, whereby it is multiplied without end, by means of Putrefaction and Distillation. But what is said of the Extraction of this Water, is confirmed by Ar∣noldus de Villâ novâ, saying: It is a substance full of Vapours, which containeth in it self a fat humi∣dity, whereof the Artist severeth the Philosophers humidity, such as is fit for the Work, and is as clear as the tears of eyes; wherein dwel∣leth the Quintessence in a Metal∣lick Nature, very proper for the Metals, and therein is the Tincture to bring forth an intire Metal: for it containeth the nature both of Argent vive, and also of Sul∣phur. Rosarius Philosophorum saith concerning the distillation of this Menstruum or Water,* 1.35 that great industry and care must be had, and that the Vessels to be used for the cleansing

of this Spirit, must be of Glass, and exactly closed, to the end that the Spirit may find no vent nor place to fly through, it being very for∣ward to make its way through any hole it findeth: And if the red Spirit should be gone, the Artist will lose his labour: the Philoso∣phers call the red Spirit Bloud, and Menstruum; therefore be very careful to have good Vessels, and to have the joynts well luted, that you may get the dry Spirit with its Bloud into the Receiver by it self, without evaporation of its Virtue, and keep it, until thou have occa∣sion to work with it. But concern∣ing this distillation, the ocular in∣spection goeth beyond writing, and none can be a Master, before he have been a Scholar or Apprentice. Be provident therefore and discreet in thy Work,* 1.36 lay on a Recei∣ver, and first distill by a gentle Fire the Element of Water, which being over, put it aside, and lay on another Receiver, and close

the joynts exactly, that the Spirit may not vapour away, increase the Fire a little, and there will rise in the Helm a dry yellow Spi∣rit: Continue the same degree of Fire, so long as the Spirit cometh yellow. But when the Alembick beginneth to be red, then increase the Fire very gently, and keep it going on thus, until the red Spirit and Bloud be quite come over, which in its ascending and going through the Helm will appear in the form of Clouds in the Air: And so soon as the red Spirit is di∣stilled over, the Helm will be white, and then cease quickly; and thus you have in the Receiver the two Elements of Air and Fire, having extracted the true dry Spirit, and severed the pure from the impure. Loe now you have the prima ma∣teria Metallorum, wherein the Bo∣dies are reduced. For all the Metals have their rise from Water,* 1.37 which is a ••oot of all Metals. And therefore they are re∣duced

into Water, like as the fro∣zen Ice by heat is reduced into Water, because it hath been Wa∣ter before. Do not marvel at it, for all things upon Earth have their root and rise from Water. O how many there are that work and never think upon the root, which is the Key to the whole Work: it dissolveth the Bodies readily;* 1.38 it is Fa∣ther and Mother; it openeth and shutteth, and redu∣ceth Metals into what they have been in the beginning. It dissol∣veth the Bodies, and coagulateth it self together with them; the Spirit is carried upon the Water, that is, the Power of the Spirit is seen there operating, which is done when the Body is put into the Wa∣ter. Whereupon the Philosopher saith: Look upon that despica∣ble thing, whereby our Secret is opened. For it is a thing which all know well, and he that knoweth it not, will hardly or never find it: the wise man keepeth it, and the

fool throws it away, and the re∣duction is easie to him that knows it.* 1.39 But, my Son, it is the greatest secret to free this Stone, or Mer∣cury vive, from its na∣tural bonds, wherewith he is tyed by Nature, that is, to dissolve and reduce it into its primigenial Wa∣ter; for without this be done, all will prove but labour lost: for else we should not be able to sever and extract the true Spirit or Watry substance, which dissolveth the Bo∣dies.* 1.40 And this Solution hath been concealed by all the Philosophers, who left it unto God Al∣mighty's disposing, ana∣thematizing that man that should openly reveal it. And therefore they spake very subtilly and con∣cisely concerning the solution of this crude Body, to the end that it may remain occult un∣to the unwise.* 1.41 But, my Son, thou art to take notice, that the solution

of Mercury vive will hardly be per∣formed without a means, but none such are to be used as are Sophisti∣cal, as many rude, unwise and ig∣norant fools use to do, who by strange extravagant ways reduce Mercury into Water, supposing that to be the right Water. They sub∣lime Mercury with Cor∣rosives,* 1.42 with all sorts of Salts and Vitriols, from which the sublimed Mercury attracteth the Salty Spi∣rits, and then afterwards they dis∣solve the sublimate into Water in Balneo, or in the Cellar, or divers other ways. Item, they reduce it into Water by Salt-Armoniack, by Herbs, Sope, Aquafort, by means of strange kinds of Vessels, and many the like Sophistical proceed∣ings, all which are but gross fan∣cies, foolish and frustraneous la∣bours: Some also conceive to se∣ver those things afterwards from the Water of Mercury, and that then it shall be the true Water, which the Philosophers do desire.

The reason of their Er∣rors is,* 1.43 that they consi∣der not the words of the Philosophers, who plainly do say, that it ought not to be mixed with any heterogeneous thing in the whole World. And Bernhardus saith in his Epistle, that so soon as Mercury is dryed up by the Salts, Aquafort, and other things, that thenceforward it is unfit for the Philosophick work; for being dryed up by the Salts, Allums, Aquaforts, it is not able to dissolve. But, my dear Son, ob∣serve what now I tell thee, and what information concerning this point the Philosophers left behind them in their Books; viz. that this Water is not to be prepared by any hetero∣geneous means whatever in the whole World,* 1.44 but only by Nature, with Nature, and out of Nature. These words are all plain to the understanding, which I will not now openly unfold, but reserve the same for a peculiar Treatise;

however for a Memorandum, I will set down these following Rhimes.

Take fresh, pure, quick, white and clear, Tye him hands and heels so near, With a most puissant cord and yoke, That he may be mortified and choakt. Reduce him by his like homogeneous Nature, To his first Being, or primigeneous feature, Within the close Chamber or House of Putrefaction, According to Dame Nature's indi∣cation: Then you will have a living spiri∣tual Fountain, Flowing bright and clear from Hea∣ven's Mountain, Feeding on its proper flesh and bloud, Therewithall increasing to an end∣less Floud.

Let him, that by Divine assist∣ance obtaineth his blessed Water, render thanks unto God, ••or he

hath the Key in his hands,* 1.45 wherewith he may open the fast Locks of all Metallick Chests, out of which Gold, Silver, Gems, Ho∣nour, Power, and Health are to be had. This blessed Water is by the Philosophers called, the Daughter of Pluto, having all the Treasures in her Power. It is also termed the white, pure, delicate, undefiled Virgin Beja, without which no ge∣neration nor increase can be effe∣cted. And therefore the Philoso∣phers espoused this delicious pure Virgin unto Gabricius, to the end they may raise up Fruit: and when Gabricius lay with her, he dyed, and Beja out of excessive love swal∣lowed and consumed him, as Ari∣sieus in Turbâ Philosophorum speak∣eth of it. And Bernhard in his Practicâ saith: the Fountain is as a Mother unto the King, for she doth attract him, and causeth him to dye, but the King by her means riseth again, and uniteth himself so firmly unto her, that no man

can hurt him. And therefore the Philosophers say, although Gabri∣cius be costlier, dearer, and more esteemed by the World than Beja, yet he alone can bring no Fruit. This Virgin and blessed Water the Philosophers named in their Books with many thousand names;* 1.46 they call it Heaven, Ce∣lestial Water, Celestial Rain, the dew of Heaven, May-dew, Water of Paradice, parting Water, Aqua Regis, a corrosive Aquafort, sharp Vinegar, Brandy, Quintessence of Wine, growthful green Juice, a growing Mercury, a viridescent Water, and Leo Viridis, Quick-Silver, Menstruum, Bloud, Urine, Horse-piss, Milk, and Virgins Milk, white Arsnick, Silver, Lune, and juice of Lune, a Women, Feminine Seed, a sulphureous vapouring Wa∣ter and Smoak, a fiery burning Spirit, a deadly piercing poyson, and Basilisk that killeth all, a ve∣nomous Worm, a venomous Ser∣pent, a Dragon, a Scorpion de∣vouring

his Children, a hellish Fire of Horse-dung, a sharp Salt, and Salt-Armoniack, a common Salt, sharp Soap, Lye, a viscous Oyl, Estrich's Stomach which doth devour and concoct all, an Eagle, Vulture, Bird of Hermes, a Vessel and Seal of Hermes, a melting and calcining Furnace, and innumera∣ble other names of Beasts, Birds, Herbs, Waters, Juices, Milk, Blouds, &c. And they writ figura∣tively in their Books of this Water, to be made of such things, whereas all the unwise, which sought it in such like things, have not found the true desired Water. Know therefore, my dear Son, that it is only made of Mercury vive,* 1.47 and of no other heterogeneous thing in the World; and that the Philosophers therefore gave it so many Names, that it might not be known to the unwise. And with this Item I will conclude this Treatise, whereby thou mayst un∣derstand and learn, that without

this Fire all the labour of the whole World is meerly lost, all Chymical processes false, lying and useless. The great Rosary saith, there is no more but one Receipt, and with this one Lock all the Phi∣losophers Books both particularly and universally are lock'd up, and walled about, and fenced as it were with a strong Wall; and he that knows not the Key, nor hath it in possession, is not able to open the Lock, nor to obtain Fruit. For this Water is the only Key for to open the Metallick Walls and Gardens. And this Water is the strong Aqua∣fort, of which Isaacus in his parti∣cular Work is to be understood, wherewithall he dissolveth and spi∣ritualizeth the Bodies. And there∣fore it is very diligently to be no∣ted,* 1.48 that without this Water nothing can be effected in Chemiâ, and without it all are but falsities and lyes, both in Metals and Minerals, as also in Vegeta∣bles and Animals. Whether they

dissolve, sublime, distill, calcine, extract, mix or compound with any other thing whatsoever; whether they dissolve per deliquium, in Bal∣neo, in Horse-dung, in Aquafort, and all sorts of strong Liquors, which seem to promise some pro∣bability, and according as the pre∣tended processes of Alchymists do teach or may be invented: whe∣ther there be made Oyl, Water, Calx, Powder, black, white, yellow and red; whether it be burnt, melted, or done any thing about it, which the Alchymists Receipts do teach and vent for true, whereby to make Gold and Silver, all pro∣veth but false and a cheat in the event. For my self with my own hand have experimented all such things to my damage and loss, not believing them to be false be∣fore I tryed them. Therefore be exhorted,* 1.49 my Son, to shun such Sophisters, Cheats and Impostors, as much as the grand Impostor the Devil, and avoid

them as carefully as a terrible burning Fire, and Poyson; for by such Sophistry, and sweetly insi∣nuating false Alchymy, a man runs the hazard of Body and Soul, Re∣putation and Wealth, yea this Im∣posture is worse than the Devil himself. For though a man should spend a whole Province or King∣dom upon such deceitful processes, yet all would be consumed in vain, and no firm truth thereby be ob∣tained. Wherefore open thy eyes, own and acknowledge the only Key, and flee from all falsity; for it is impossible else to speed, or do any good.

Notes

• * 1.1

  Lapis ex duobus, corpore & spiritu.
• * 1.2

  Mercurius resolvendus in aquam.
• * 1.3

  Cum aquâ Mercurii metalla re∣solvenda in primam materiam.
• * 1.4

  Qualibet res redigi∣tur in pri∣mam ma∣teriam per principia unde ••rta fuit.
• * 1.5

  Reductio Metallo∣rum in primam materiam quomodo fiat.
• * 1.6

  Aqua Mercurii metallis amica.
• * 1.7

  Aqua Mercurii est vapor igneus.
• * 1.8

  Fundamen∣tum Lapi∣dis.
• * 1.9

  Corpus per aquam Mercurii fit astrale.
• * 1.10

  Regenera∣tione•• me∣tallorum ignorantes abstineant à Ch••miâ,
• * 1.11

  Corpus So∣lis eligen∣dum ad Chemiam.
• * 1.12

  A corpore perfecto res perfecta ex∣trahitur.
• * 1.13

  Sulphur rubeum est in auro.
• * 1.14

  Aurum vulgi non est aurum Philosopho∣rum, & quomodo hoc intelli∣gendum.
• * 1.15

  Auri tin∣ctura mul∣tiplicatur per aquam Mercurii.
• * 1.16

  Aurum Phi osopho∣rum poten∣tiale & ••irtuale.
• * 1.17

  Ex corpore Solis per∣fect•• nihil fit, nisi re∣ducatur ad primam materiam.
• * 1.18

  Luna me∣taphorica.
• * 1.19

  Prima ma∣teria quid?
• * 1.20

  Cognitio a∣qua Mer∣curii su••••∣mum est secretum.
• * 1.21

  Vt macro∣cosmus cor∣rumpetur per ignem, ita etiam microcos∣mus Philo∣sophicus▪
• * 1.22

  Corpus So∣lis corrum∣pendum per aquam Mercurii.
• * 1.23

  Nimina a∣qua Mer∣curii.
• * 1.24

  Ignis Bern∣hardi.
• * 1.25

  Loci Lullii de aquâ Mercurii.
• * 1.26

  Venter e∣quinus Phi∣losophorum est aqua Mercurii.
• * 1.27

  Aqua Mercurii est Ignis Philosopho∣rum.
• * 1.28

  Aqua Mercurii quomodo praeparan∣da.
• * 1.29

  Praparatio aqua Mer∣curii diffi∣cilis.
• * 1.30

  Mercurius in aquam Sulphure∣am redu∣cendus abs∣que hetero∣geneis.
• * 1.31

  Mercurius solutus po∣test pur∣gari.
• * 1.32

  Exemplum de vini di∣stillatione.
• * 1.33

  Lullius pe∣ritissimus est in prae∣paratione aquae Mer∣curii.
• * 1.34

  Mercurius solutus sol∣vit suum cor••us.
• * 1.35

  Vasa benè claudenda inprapara∣tione aqua Mircurii.
• * 1.36

  Processus in distilla∣tione aqua.
• * 1.37

  Omnia me∣talla ex aquâ.
• * 1.38

  Effectus aqua.
• * 1.39

  Resolutio Mercurii maximum secretum.
• * 1.40

  Omnes Phi∣losophi oc∣cultarunt confectio∣nem aqu••.
• * 1.41

  Resolutio Mercurii non fit abs∣que medi••.
• * 1.42

  Modi fals•• resolutionis Mercurii.
• * 1.43

  Causa erro∣rum in confectione aquae.
• * 1.44

  Haec optimè notan••a.
• * 1.45

  Aqua cla∣vi•• artis.
• * 1.46

  Varia ap∣pellationes aqua Mer∣curii.
• * 1.47

  Aqua Mercurii unde fiat.
• * 1.48

  Absque aquâ nihil fit in Che∣miâ.
• * 1.49

  Sophista in Chemiâ vitandi.