Novum lumen medicum wherein the excellent and most necessary doctrine of the highly-gifted philosopher Helmont concerning the great mystery of the pholosophers sulphur. is fundamentally cleared by Joachim Poleman. Out of a faithful and good intent to those that are ignorant and straying grom the truth, as also out of compassion to the sick. Written by the authour in the German tongue, and now englished by F.H. a German.

Concerning the MYSTERY Of the Sulphur Philosophorum.

CAP. I.

The Occasion of Writing this Book.

GOd in his great mercy having lighted unto us unworthy Men in this Age a special clear light in Physick, to the great comfort of the sick, by the highly fa∣voured John Baptist Helmont, and the same having been also acknowledged and highly esteemed by many hun∣dred truth-loving Physitians, who

therefore have diligently read and pondered his relict deeply grounded Writings: Yet at length almost all do complain of the obscurity of those Books, especially in what concernes the preparation of those High Medi∣cines, and above all touching the Tin∣cture or Sulphur of Copper, which e∣very one deemed, and deservedly too, of all the most necessary in Physick; Hence by many correspondencies, one Friend sought of another the clearing of this secret, and every one busied him∣self extreamly for the getting of this golden Arcanum; of which disease I my self also lay sick a long time: for having diligently read the learned Books of our Philosopher, and not be∣ing able to frame any conception from thence, how to unriddle this Mystery, I resolved with my self to attain unto it by the sifting of Wise and Under∣standing Men; and therefore declined no difficulty of travelling into divers Kingdomes, though often with great hazard of my life, where I enquired for experienced men in this secret Art, and conferred with them about this high and weighty treasure of Health,

but could find none, who could loosen this fast-tyed Sulphur Philosophorum, or give me as much as the least hint of it; Yea even of the most famous I found not a few, who were not able clearly to sever the Anima from Antimony, much lesse from Copper. Whereupon I was forced to take another Resoluti∣on, and so followed the faithful Do∣ctrine of our Philosopher, left unto us in his book de Venatione scientiarum, and sought the truth of Nature no more from men, but from the Creator and Beginner of Nature, by my hum∣ble prayers, whereunto I joyned a sin∣gular industry in reading our Philoso∣phers Writings, accurately observing his words and meaning, and compa∣ring one place with another, and then also worked diligently, and at length truth appeared unto me by the blessing of God. Now he that hath been sick, being best sensible of the condition of another which is sick of the same dis∣ease, and not being ignorant of the great longing search and expectation for this Sulphur Philosophorum by the ignorant, and such as go astray, I thought my self bound in Christian

charity to communicate unto my bre∣thren, what I discovered through the grace of God, with much labour, time and expences, and clearly to unfold the way which I went my self, and thereby attained unto this knowledge, to the end that they may follow this little light set up for them, and there∣by penetrate into this Mystery, and do good unto their neighbour in his sicknesse; also that the name of God may be praised by many in his won∣ders, and much glory may redound unto him, which is the fountain of all good gifts.

CAP. II.

Opening the Virtue, by which a Mine∣ral Anima, or Sulphur, is to be se∣vered from its Body.

IF we desire Fundamentally to know, by what means the Anima is to be separated from the hard Coagulated Metallick Bodies, as Gold, Copper, Steel, &c. We must first enquire, where∣by

not only common Sulphur, but al∣so the Sulphurs of Minerals, which are but half-coagulated bodies, are loosen∣ed or dissolved; to the end that ha∣ving a through knowledge of the same, thereby as by steps we may a∣scend higher, and advance to the sepa∣ration of those much faster coagula∣ted Sulphurs: for all the Metallick and Mineral Sulphurs being through∣ly of one and the same Nature, and called by the Philosophers the Ele∣ment of Fire, and being of a Fiery Nature, it must needs follow, that their solution must proceed from one and the same ground; in regard that, as to their first rise, they are of the like Substance and Nature, just as an old Man and a new-born child are quite of one and the same substance, only that the one is more perfect than the o∣ther; and therefore for the finding out of the solution of the firmly co∣agulated Metallick Sulphurs, we must first enquire after the ground and means to unlock the meaner Sulphurs, for in this manner I have traced the truth and found it. First then, con∣sidering what it is which radically un∣locketh

common Sulphur, we find, that Oyl, and all that is of a fat and Fiery Nature doth open the same, as being of a like fiery substance, and discovereth to our very eyes its o∣therwise occult blood-red soul. Which though it be a common thing, and daily practised by many, yet it is of such a depth and weight, that from this very source springeth forth the solution of all Metallick souls, yea of the gold it self, as you will hear af∣terwards. Therefore if we pretend to be Disciples of the Philosophers, we must with other eyes than those of an Idiot look upon Sulphur, when by boyling with Oyl it is mollified in such sort, that its inward red Tin∣ctur is turned outward; The common crew contents himself with this, that after they have done with their boy∣ling, the same doth take away the itch and scab, cureth wounds, and the bruised and inflamed limbs, and per∣formeth other wholesom operations: But a searcher of the hidden wisdom goeth deeper to the ground, and in∣quireth, whence it cometh, that of all things the Oyl only hath power to o∣pen

the Sulphur so sweetly, and so naturally, turning its interiour out∣wards, whereas the strongest corrosive cannot do it; and upon due conside∣ration we find, that this solution pro∣ceedeth from the likeness or identi∣ty of Oyl and Sulphur, viz. that the Oyl or fat, as being a fiery thing, doth cover, lay hold on, and embrace the Sulphur as a like fiery substance, and so softneth the same, and openeth it to its very inmost Center, which is done by Sympathy, like loving its like, and imparting their Virtue to each other. In so much, that Oyl, as a fiery moysture is the right foundati∣on and source, from whence the o∣pening of all Mineral and Metallick Sulphurs doth flow: Now if we go on from common Sulphur to the other Sulphur of Minerals, which are ad∣vanced to a pretty hard coagulation by the coction of Nature, and com∣pare the foresaid experience, we find, that though Oyl hath no power to se∣ver and open the Embryonat Sulphur of any Mineral, as being too weak for this performance, yet for all that, the solution must proceed from the

same ground, if it shall be radical, and consonant, and friendly unto Na∣ture; but in regard that the Mine∣rals are fast lockt up, and so do not yield to such a gentle power as that of the Oyl, therefore the power of the Oylie substance must be exalted and increased in its fieriness, and then it will open and sever the Sul∣phur from Minerals as easily, yet with more expedition than Oyl doth unlock the common Sulphur: This exaltation of the fiery power and quality in Oyls must also be done by its like, if we will work according to Nature, and not contrary thereunto; which is performed by a burning fire, which by its fiery and vehement pow∣er turneth the Oylie substance into a fiery salt, which salt not only retain∣eth its former Oylie mollifying power, but also is highly exalted in the same: for wood, which is full of Oyl, being thrown into the fire and burnt, though the greatest part of the Oyl be consumed by the fire, in regard that of its wast or consumption the flame and heat hath its rise, yet a great part thereof (which cannot be burnt

in such hast, the volatile salt, which also is in the wood, besides the Oyl, hin∣dring the same, and melting together) by the sharp and vehement power or burning fieriness, is turned into a ve∣ry fiery, fixt, Oylie salt, which is called Alcali, or Lixivial salt, whereof the common people make their lye: and this salt hath still perfectly its former softning Oylie property, only that by the fieriness it is translated from a Volatile to a fixed condition; yea is grown far more fiery and powerfull, than it was before: Now if you will know, whither this fiery salt be still a true Oylie substance, then put some common Sulphur and some of this salt and water in a pot, and boyle them a little, and you will see, that the Sulphur will in like manner melt in it, and yield its red Tincture, as if it had been done with Oyle, yea with more expedition, because it is now much stronger in its softning fieriness, than it was before, being yet in the forme of an Oyl. Now as this fiery salt is nothing else, but a fiery Oyle much exalted in its virtue, so it hath the more vehement power now to lay

hold on, and to unlock that, which be∣fore, being yet an Oyl, it could not pos∣sibly overcome; so that being in this exalted condition it hath now the power to take Minerals asunder, and to separate their Soul or Sulphur. To perform the same yet easier and with more expedition, such a fiery Alcali may be yet further exalted in its fie∣riness, by being mixt with the like fiery things, and so burnt together; such a fiery thing is unquench't lime, which by the strong power of the burning fire hath attained to its great fieriness, and so is able to communicate the same by fire unto the Alcali's. Take therefore well purified Lixivi∣al salt or salt of Tartar, which is the fieriest of all, mix it with lime, Cal∣cine it strongly for the space of a day, then Lixiviate it again from the lime, your Alcali will be notably increased in its fieriness, and have then power to loosen the Sulphur from Minerals, and sever it from their bodies with much expedition; as you may see for example in Antimony, the chiefest of all Minerals, which being made into fine powder, and mixed with the foresaid

fiery salt, and water powred on, and so letting it rest in a warme place for some dayes, stirring it about oftentimes in a day, the fiery Alcali then attract∣eth the Sulphur by Sympathy and so looseneth it, and uniteth it self there∣with: the extraction decanted and fil∣tred, and Acid things powred into it, the Sulphur of Antimony will preci∣pitate of a fair Orenge colour, and burn like other Sulphur, but that which falleth last of all, is best and pu∣rest. By these two steps, viz. the solu∣tion of common Sulphur in Oyles, and the severing of Embryonate Sulphurs from Minerals in a fiery Alcali; I went up higher to the loosening of Metallick Sulphurs, they being of the same sub∣stance with Mineral Sulphurs; and as in a clear glass, by the Light of Nature I saw, that in like manner as Oyle was not of efficacy sufficient to sever the Sulphur from Minerals, but that it was needfull to advance the Oyle first to a far higher degree of fieriness, before it was capable to performe that work: So likewise the Metallick Sulphurs, being faster tyed to their Mercurial bodies, and advanced to a far harder

coagulation than Minerals, require a much more penetrating fire, then the fixed Alcalies are, but yet in regard that the Sulphurs are of the same substance, their solution must spring still from the same source, and there wants nothing else, but that this fiery salt be made yet more penetrative, more soft∣ning, more vehement and powerful, which must be obtained by freeing those fiery Salts and Alcalies from their grosse corporeousnesse, raising them by the strong force of the fire, and making of them a penetrating, fiery, volatile spirit, being not only of such a fierie nature and force as before, but also much increased in its penetrating and mollifying quality, because it is freed from all grosse ligaments, and turned into a through-spiritual, very fiery, volatile Water. According to this knowledge I worked, and had good successe, in so much that the Sulphurs of Metals readily yeilded to such a fie∣ry volatile spirit, delivering up there∣unto all their virtue and power, as hereafter shall be mentioned. So the summe of this ground is this, that for common Sulphurs, Oyles for Embryo∣nat

Sulphurs, the fixed fiery Alcalies; and for Metallick Sulphurs, yea for that of Gold it self, the Volatilized Alcalies, as a spiritual, very fierie, penetrating Water are required for their central solution, mollification and liquefacti∣on: Let none think it strange, that I said, that Gold it self must yield i blood-red Soul or Sulphur to this fierie penetrating Spirit, for Experience hath taught me so, and sheweth forth the same daily, notwithstanding that the deeply Learned Philosopher Cormopoli∣ta in his Preface of his XII. tract. doth hold the contrary, and many others at this day do count it impossible.

CHAP III.

That the Copper is to be first prepared be∣fore it can part with its Sulphur.

HEre will appear the reason, why not only our Philosopher, but al∣so many others before him, have dig∣nified the Sulphur Cupri with the glo∣rious name and title of Sulphur Philoso∣phorum,

and owned the same indeed for such; truly, not only by reason of its great virtue and power, but also because of its secret and difficult preparation, which the wise reserved very secret and only amongst themselves; which also remained concealed unto this time, and will remain so to those which love Gold more then God, although I do clear it more than any before me; for God keeps his hand alwaies upon his Mysteries, and suffereth not swine to be pertakers of those noble pearls, which our Philosopher de febribus cap. 14. §. 9. witnesseth, saying, Paucis absolvi secretum, quod medicum nobilitat: at istud parasse pro prima vice est ingentis o∣perae, pendetque ejus directio a manu ejus cui debetur omnis honos, quia parvulis revelat ejusmodi arcana quae mundus ne∣scit, & idcirco vilipendit. There∣fore You must not think, that it is such a Trifle and Easie matter to get the Gold-like Tincture of Copper; for not only the Menstruum which is required for to extract the Anima, viz. the Alcali Volatil, but also the preparation of the Copper are such Mysteries as are unknown hitherto,

and whereof all self-grown Physitians are utterly ignorant. For first the Copper must be turned into a Vitri∣ol, not after the common known way, which hath no place here, but after a far secreter way, via longè oc∣cultiori, saith our Philosopher, cap. 8. de Lithiasi. §. 21. and this Vitrioli∣ficatio Cupri is the chiefest prepara∣tion which of all hath been kept most secret: Secondly this Vitriolum Cupri Philosoph. must be distilled over in such a manner, that all the Copper come over in the form of a green spi∣rit, which also is no common way of working, yea, was in such high esteem with Paracelsus and Basilius Valentinus, that they called this green spirit the third pillar of Physick: Thirdly, this grass-green spirit must be freed from its corrosive, which also was only known to the wise, but now hath been clearly described by our Philosopher: Then fourthly, and not before the Sulphur may be separated by an Alcali Volatil; which knot is tyed hardest of all, and our Philosopher mentioned it not expresly, but only left to be gues∣sed at, and pickt out of his writings,

by the elect Disciples of the Philoso∣phers, which now is clearly deline∣ated by me. Fiftly, and last of all, the separated soul must be coagulated and fixed, which though it be of all, the easiest and meanest operation, yet it will be difficult enough for him that wanteth understanding and discretion, to advance this noble Sulphur to its perfect maturity, in such a way as is consonant unto Nature.

CAP. IV.

Informing how to make the Philosophers Vitriol of Copper.

ALthough for extraction of the A∣nima of the Copper the greatest and chiefest requisite is the Alcali Ve∣tile, yet the same is not alone suffici∣ent; for though it be poured upon Calcined Copper, (as I my self did at first, but in vain) yet it cannot sever its gold-like Anima; the reason is, that by the hard coagulation performed by Nature, and the fusion by fire which

followed thereupon, the anima Cupri hath been shut up into death, and so quite turned inwards, in which sense Cosmopolita saith very well, quod fusio metallorum sit eorum mors, and our Phi∣losopher de Lithiasi c. 8. §. 4. dum li∣quatur, concluditur omnis vis medica, si∣gillaturque, imo introvertitur sic, &c. and therefore the Anima must be turned outwards again, and the melted metal must as it were rise from death, and hence our Philosopher calleth it sulphur resurgens & gloriosum, as being freed from all its hard corporeous ligaments; so that it is apparent, that this prepa∣ration of the Copper is no lesse necessa∣ry, nor of no lesse moment than the preparation of the fiery volatil spirit (which is the fit Menstruum for extra∣ction) it self: and therefore also the Philosophers kept the former as secret as this, untill our faithful and well meaning Philosopher helped us into the track, informing us, that this pre∣paration or fitting of the Copper must be done by Salt armoniack, whereof his doctrine in his tract called Duumvi∣ratus §. 9. is this, fit enim legitimum, & quod Philosophorum (Sulphur) vocant

è spiritu viridi Vitrioli, qui per repeti∣tam cohobationem, ultima ignis tortura expressus & insigniter volatilis, coagula∣tur atque fixatur, quod praesat vulgaris sal Armoniacus qui inde post modum au∣ferri debet per spiritus vini repetitas de∣stillationes. Now this being to be done by Salt-Armoniac, you may peradven∣ture think to make use of the same as it is in it self, as I my self also concei∣ved so at first, and sublimed the Cop∣per many times with salt Armoniack, but all in vain. And therefore at length after many frustraneous labours, I begun more accurately to heed our Philosophers far-reaching words, tea∣ching that the Vitriol of the Copper must be made into a very highly volatil spirit; consequently the Salt-armoniack it self, because it is to performe this, must first be turned into such an extra∣ordinary volatil Spirit; for how could the Copper possibly be transformed into such a very volatil spirit, if that same which is to transform it so, be not first it self such a volatil Spirit? And therefore the Salt-armoniack must first be turned into a very volatilspirit, and then by the means thereof the

Copper turned into Vitriol; But you must not think (as I did at first; but my endeavours proved addle) to take natural, or by art prepared blew Vitri∣ol of Copper to sublime it with Salt ar∣moniack, and so turne it into a Spirit: for this is as much lost labour, as to take the Copper filed or calcined, in regard that the spirit of Vitriol or any other corrosive spirit, which made the Vitriol of Copper, do not only not serve for this purpose, but also are no∣xious and a great hindrance; in so much, that if one would according to our Philosophers Doctrine extract the Tincture or Sulphur, either of Natural∣ly grown or artificially made common blew Vitriol of Copper, he must first dissolve the Vitriol in Water, then precipitate the Metallick Substance with an Alcali, and free the same quite from its corosive, so that not the least of this remain with it, and then he must afresh make this precipitated and dryed Calx into Vitriol by spirit of Salt Armoniack; else he would get no∣thing; for such difference there is be∣twixt the common and the Philoso∣phers Vitriol, as betwixt black and

white, as you will hear by and by. Now concerning the transformation of the Salt Armoniack into a Volatil spi∣rit, the Reader must not think, that the same is to be done after a common and known way; or that such a way hath been known hitherto: as that the Salt armoniack is to be distill'd with Wheat-flower, as some do, who per∣versely count the Acid water that comes over for the true spirit of Salt Armoniack, it being nothing else but the acidity of the flower, mixt with some atomes of Salt armoniack, after which also, soon all the Salt Armoniack fol∣loweth, and sublimeth in its former weight; for all Vegetables yield such a sowre spirit when they are distill'd: Also the fiery urinous salt, which is got by means of the salt of Tartar, or any other Alcali, is not that spirit which the Philosophers require for this work, in regard that the same is but the smaller part of the Salt Armo∣niack, but the bigger part remaineth in the bottome, in so much that the foresaid salt is wrongfully called spirit of Salt Armoniack; for the denomina∣tion of a thing consisting of two parts,

as the Salt Armoniack doth, pertaineth alwaies and chiefly to the bigger or greater part, as they are wont to say, à potiori parte fit denominatio; Now experience witnesseth, that if you take a pound of Salt Armoniack and mix it with an Alcali, that about three ounces, or three and a half ounces do rise of the urinous Salt (which indeed is no spirit, but only a volatil Salt) and more then twelve ounces remain with the Alcali in the bottom, which twelve ounces, as being the greater part merit rather the name of Salt Ar∣moniack, then those three ounces and a half which sublimed; hence also the wise alwaies mean it of the greater part which remained in the bottom, which they forced into a volatil spirit to serve their turne; and the same ex∣perience hath taught me, for I saw that the urinous Salt is uselesse for this matter, not being able to produce that which the wise require, and so sought and found it in the greater part viz. that the said greater part, which after the separation of the urinous salt, remains in the bottom with the Alca∣li, being forced over by a strong fire ac∣cording

to Art, you will get not only a Volatil, but also a double spirit: Ve∣ry Volatil I say, for it will come over in Balneo, and is able to make other bodies to be very Volatil: Double it is, for when the Urinous Salt severed it self thereform, it embraced then and united with the Alcali, from which it is not to be severed but by a very vehement fire, and then it forceth part of the Alcali over with it self, be∣cause of its intimate union therewith, in so much that without the same it cannot come over; so there ariseth a double or satiated spirit, which satia∣ted its hungry corroding nature with the Alcali; and so doth no more corrode other bodies, nor seeketh to insinuate it self into them, being sati∣ated already with the Alcali; as much as its corrosive had need of; hence this double satiated very Volatil spirit is of a wonderful nature, and unlocketh Metallick bodies after a far other fa∣shion than the common corrosives do; for these being hungry and desirous to satiate their corrosive, do fall upon the Metals with great fury and noise, and do corrode them and adhere unto them

outwardly: but this double corrosive, being satiated already, doth not corrode the Metal, nor seeketh for to dwell with it as others do, but doth mollify it, and adhereth not outward∣ly thereunto, nor performeth its ope∣ration suddenly like the others, but gently in some dayes, penetrating to the very inmost of the Metal, and turning outward what was lock't and sealed up in its inmost center, by the vertue of its double nature, wherein the Metal melteth like ice in water. Therefore be careful and diligent to make this spirit of the Salt Armoniack; and be not dismayed therefore, that much Labour is required for it, and special care, but think upon the end, that the same will recompense thee with gladnesse and joy: If you hit this right, then you have overcome the greatest and difficultest point in this business, and the rest will be but as it were a play or sport.

Take therefore this very Volatil Spirit, and poure it upon the filings of fine Copper, and in a close glasse-Vessel in a gentle heat, digest it for manydayes, and the Metal will lea∣surely

melt in it, and the spirit will be very green of the Metal: continue this solution with fresh spirit, untill your metal be all dissolved; then coa∣gulate it, and you will get a very green Vitriol, which as it differs from the common blew Vitriol in colour, so likewise in Nature and Vertues; for the blew Vitriolum Cupri is very bitter and nauseous in taste, but this as sweet as sugar of Lead; the other cau∣seth vehement vomits, but this strengtheneth Nature, begetteth rest, taketh away pain: it may be given e∣ven to the smallest children, and hath such Verture in Physick, that it is to be admired. The other being Calcined, is a harsh and hard substance, but this is fufile in the fire like wax, it is al∣most like unto Rozin, and may be cut like a gumm; for its balsamick soul is totally turned outwards by this secret double corrosive, and therefore also doth it smell so fragrantly, like Odori∣ferous spice, especially being dissol∣ved in spirit of Wine (in which it will melt totally and very suddenly) and digested for some dayes, to say nothing of other many more properties

for brevities sake. Lo now, what great difference there is betwixt the Philo∣sophers Vitriol, and that which com∣monly is made of Copper, truly as much as betwixt white and black: And as its vertue is great as for in∣ward medicine, so its efficacy is won∣derful and not to be commended suf∣ficiently in Chirurgy, by reason of its Balsamick sweetness, whereby in green wounds, dangerous ulcers, and incurable tumors it sheweth forth so great power, that it shameth all com∣monly known oyntments, balsomes, oyles, plaisters and poultises: Of which I will prescribe you a plaister and an oyntment, whose mighty opera∣tion you will admire, and have reason to rejoyce at it in many dangerous Symptomes:

The plaister is composed in this man∣ner: Take Sulphur of Antimony, such as above taught, put it into a Phiol, poure upon it Linseed-Oyl new drawn, that it reach some inches o∣ver, let it boyle moderately together for a whole day, and the Linseed-Oyl will turn as red as blood, and is the true Balsome of Sulphur in Chirur∣gie:

this Balsome put into a Copper vessel; if you have one pound of it, add unto it halfe a pound of Litharge in fine powder, boyle it, still stirring it about, until the Litharge be dissol∣ved; then add of grease (be it of Men, Hogs, Geese, or Butter also, &c. according to your use) half a pound, and of the sweet Vitriol of Copper one ounce and a half, and as much wax as is needfull for consistency, and make it into a plaister, which by rea∣son of its great Virtues may well be called the golden plaister. The Oynt∣ment make thus: Take of Honey well clarified four Ounces; of the juyce of Polygonum latifolium twelve Oun∣ces; of the sweet Vitriol of Cop∣per, two Ounces; boyle all gently together, untill it be almost as thick as an Oyntment; then add of the best Saffran made into fine powder, half an Ounce: take it straight from the fire, mix the Saffran well with it, so that it be very well incorporated therewith, and it is done. If in those cases where fat things may be used, you will add some of the former Bal∣some of Sulphur, and incorporate it

well, it will be so much the better. And these two things being well pre∣pared, and rightly administred accor∣ding to Art, will be very useful for you in assisting the distressed, and gain you much credit, as you will know by experience.

CAP. V.

A farther explication concerning the Vitriolification of the Copper, and of the secrets of the Salt-Armoniack.

ALthough I have sufficiently descri∣bed all that pertaineth to the pre∣paration of the Vitriol of Copper, yet the proposed matter may seem to the Reader partly obscure, and partly impossible, especially because I make mention of such a sorts of spirits, (such as double and satiated) whereof hath not been heard, nor read in any Author hitherto, so that this my ex∣plication may peradventure be coun∣ted a fable, as if I offered violence un∣to

the Philosophers Doctrine, when they do so highly commend the Salt Armoniack for to unlock and prepare Metals and Minerals, perverting their words to another sense, which they never intended. For to prevent this suspition, and to make the matter so clear and palpable to the Reader, that he may see the bare and naked ground of this secret, I will so digest and o∣pen unto him to the nature and whole substance of the Salt Armoniack, that he cannot choose but agree thereun∣to, and acknowledge the truth of the matter: First, let none take offence, that I produce a new sort of spirits, or that I name them by a new name, in regard, that the Salt Armoniack of its self is nothing else but a double and satiated spirit, for else it could never have such great Virtues to fit and prepare Metals and Minerals, and so readily elevate, and take them asun∣der, if it were not a satiated and double spirit, which with a double force performeth, what no single cor∣rosive possibly can do. But that the Salt Armoniack is a satiated and double Spirit, the Mechanica will teach you;

for if you take the spirit of Urine (which to speak properly is no spirit, but only a fiery salt, in regard that be∣ing rectified and severed from all He∣terogeneous Phlegm, it is and remain∣eth alwayes a Volatile and fiery salt, and no spirit) and poure it upon Vi∣triol, the corrosive in the Vitriol will unite presently with this fiery salt, and leave its Metallick Body, where∣in it dwelled before, and so layes hold on this fiery salt, having more inclination to this, than to the metal∣lick Body: this Vitriol, which is im∣pregnated with the so called Spirit of Urine, being put into a Retort and forced by fire, presently there will appear a dry, Volatile double salt, tasting neither of spirit of Vitriol, nor of spirit of Urine, because they worked into one another, and changed themselves on both sides, which action and reaction may well be called satu∣ration, where the one satiateth, feed∣eth, and rests it self in the other, both quietly dwelling together and in each other, and therefore two being uni∣ted, there is virtus unita, and their force so much the greater, as they

say, virtus unita fortior, for from this united Vertue proceedeth the great power, which the Salt Armoniack hath in preparing of Metallick Bo∣dies. The foresaid double salt being examined, you will find that its taste is no other then that of the Salt Ar∣moniack, and that it hath the same operation in Physick also. Now after the same manner, as you have heard of the spirit of Vitriol and the salt of Urine, ariseth also the common Salt Armoniack and from the same ground, only that instead of Vitriol they take common salt, and instead of the salt of Urine, they take common Urine that suffered no separation, and other things, which contain the like Volatil fiery salt, as Urine doth: as soon as these things are mixed together, they presently work one into another, each one layes hold of the other; insomuch that this dry mixture being forced by fire, the Volat il salt by reason of its Volatility is necessitated to rise, but being intimately united with the salt, it cannot rise alone, but forceth the spi∣rit of salt to go along, and so both ascend, as a double satiated spirit

or spiritual Salt; and if you doubt still whither it be so or no, then take Spirit of Salt, and Salt of Urine, mix them together in such a quantity, that you can perceive no taste of either, but an∣other or middle taste betwixt both, then coagulate it, and force it to ascend, and you will have just such a Salt-Armoni∣ack as is commonly sold; whence you see plainly, that common Salt-Armoni∣ack is nothing else but a double and satiated Spirit, or rather a Spiritual Salt; and beeing of such a double na∣ture, it hath the precedency before all common and known Spirits, and Cor∣rosives, and so openeth Metals and Mi∣nerals, as no other Salt can do the like, whereof I will give you a clear Demonstration at the end of this Chapter, viz. of its great power to manifest that which is occult: and therefore Basilius Ʋalentinus saith well of the same; The Salt-Armoniack is not the meanest key to unlock Metals; and therefore is compared by the Antients unto a flying Fowl; it is able with its swift Feathers to carry on high the Tincture and colour of Minerals, and some of Metals, and you will finde it

of force sufficient to prepare, and fit Metals for Transmutation; for without preparation no Metal can be transmuted, &c. Note this Doctrine of Basilius, for I have set it down not without cause. Now although by this my demonstration you will be convinced, that the name of a dou∣ble and satiated Spirit is not unde∣servedly given unto the Salt-Armo∣niack, and that this term is not newly invented by me, but according to its real being hath been in the Salt-Armo∣niack, although the name was not usu∣all hitherto: yet you may further ob∣ject, if Salt-Armoniack be such a dou∣ble and satiated Spirit, why is it not sufficient of it self to reduce the Copper into a Volatile Spirit, but there must be made another double Spirit of the Salt-Armoniack, and the Alcali? For answer know, that the Spirit, or rather Salt of Urine, whereof the Salt-Armoniack consisteth, is the only cause of it, for it alwayes retains the nature of Salt, and cannot be reduced into a true Spirit: hence it raiseth the Spirit of Salt, Vitriol, and other Corrosives (which are true Spirits) not in the Form of a Spirit, but according to its

own nature like a Salt, yea by its Saltie nature turneth them also into Salt, or into the shape of Salt, so long as it is united with them: But now our Phi∣losopher, as also Paracelsus, and others before him require, that the Copper shall come over, not like a Volatile green Salt, but like a very Volatile green Spirit, as our Philosopher saith de Lithiasi, Cap. 8. § 21. that it must be Cupri liquamen Volatile; and in his Duumviratus he saith, that the Spiri∣tus Viridis ought to be insigniter vo∣latilis, to the end that the body of the Copper may be rightly prepared and fitted, that it may yield its tin∣cture afterwards; and therefore it must be so forcibly torne assunder, and re∣duced into the smallest atomes, viz. into a subtle spirit; for without this proceeding, its anima cannot be got, as he saith expresly, loco jam citato d•• Lithiasi § 5. Non potest autem haberi ig∣nis Veneris, nisi cum plenaria (NB) Cupri destructione corporisque mercuria∣lis ipsius Veneris Volatilisatione: but the Salt Armoniack, though it be a double and satiated spiritual salt, can∣not performe this, although the vul∣gar Vitriolum Veneris or Cuprum lima∣tum

or ustum, be never so often and so many times elevated therewith, be∣cause it is but a dry salt, but not a pe∣netrating and attenuating spirit, which is far more subtle and efficacious to unlock, penetrate, and spiritualize than salt, though it be never so volatile. Now although the Salt Armoniack be not such a double spiritual substance, as to have power to do the Philoso∣phers work, and to reduce Copper into a subtle penetrating, Volatile Spirit, yet the nature and substance of the Salt Armoniack, as being really a double spiritual salt, hath given oc∣casion unto the Philosophers, though after another manner, yet from the same ground, whereof the Salt Ar∣moniack consisteth, to find out, and to prepare another sort of satiated and double substance, which alwaies is and remaineth a very Volatile and flying Spirit. For they considered through∣ly the parts, whereof the Salt Armoni∣ack, as being a double substance, doth consist: and they found, that (as I de∣monstrated above at large) it consisteth of a fiery and of a corrosive substance; but seeing that the fiery substance in

its nature is no true spirit, and conse∣quently not serving their turne, viz. to reduce Copper into a volatil Spirit; therefore instead thereof they chose such a fiery salt, as being distill'd is a true spirit, and never ascendeth in the forme of Salt, much lesse changeth the adjoyned corrosive into the forme of a dry salt, as the salt of Urine doth To find out the same they considered the property and efficacy of the salt of Urine, viz. that its nature is, to morti∣fy or satiate all corrosives, by which vertue it doth precipitate metals dis∣solved in a corrosive, eagerly falling upon the corrosive, satiating it self therewith, and so freeing the corro∣ded metal from it; and because they found that the same power, yea more effectual, resideth in the fiery fixed Alcalies, they judged them fit for the purpose, that as in the preparation of Salt Armoniack the fieriness of the Salt of urine doth satiate the corrosive, so as to their purpose the Alcalies lay hold of the corrosive, and that of them both there should arise a tertium, dupli∣catum, satiatum sal: and consequently by distillation such a double spirit; they

also first distilled the Alcalia by a very strong fire, according to art, and found that they ascended not like a vo∣latile Salt, but like a true, very subtle and penetrating spirit (of mighty great power and vertue in Physick) and therefore they mixt the Salt Ar∣moniack with the Alcalies, and the corrosive having more inclination to them, than to the fiery salt of Urine, presently associated it self with the Alcali, leaving the salt of Urine, and so making a new double satiated salt, tasting neither of the Alcali nor of the corrosive, but as a mixture of both, as experience doth testify to this day. Now because both the corrosive and the Alcali being forced over by fire, turne into a true spirit, it must of ne∣cessity follow, that of this double salt no other but a true satiated and double spirit must come; and experi∣ence it self confirmeth it, that a very volatile spirit cometh thence; having such a property as no other corrosive hath, which fall upon the Metallick bodies with great fury and ebullition, corroding them, and adheering out∣wardly unto them, seek to get their ha∣bitation

therein: but in regard that this double spirit is already satiated in himself, and is of a double and mighty force, therefore it openeth the metal∣lick bodies in a clean other way than the common corrosives do; for by ver∣tue of its double and volatile nature it pierceth and penetrateth to the very inmost center of every atome of the Metals, and turneth outwards all po∣wer, colour, tincture and vertue; yea quickneth them, and maketh them a∣ctive, which before lay hidden and dead as it were. Now upon this elu∣cidation you may say, since in the Salt Armoniack there is no other cor∣rosive, but the Spirit of Salt, whether it be not all one, to make first the spi∣rit of Salt, and to joyn it with the Alcalies, and in this manner to get a double volatile spirit? For Answer whereunto, know that the Philoso∣phers had reason, yea were constrain∣ed to make use of the Salt Armoniack, because that its corrosive (though as to its first rise proceeding from Salt) by reason of its union undergone with the fiery Salt of Urine (where they did act into one another, and change one

another in their nature) hath got a∣nother, and far more excellent nature than it had before; and hence the Phi∣losophers were necessitated to acquiesce in the Salt Armoniack and thence got their corrosive. And I must confesse, that after I had learned to understand and know the ground and root of the Salt Armoniack, I thought my self also that the Spirit of Salt might be used for this intent: So I tryed it, but could get no such spirit, as I had from the Salt Armoniack, whence it was ap∣parent to me, why the Philosophers esteemed alwaies so highly of the Salt Armoniack: And therefore I desired to see and taste this corrosive naked and by it self, and to trye its vertue, whi∣ther alone and of it self, it would shew it self more excellent and powerful, than the common spirit of Salt, and I took much pains about it, trying ma∣ny deceitful processes, which promi∣sed the obtaining of this corrosive, or sowre spirit, amongst which the most fallacious and perverse is that which teacheth to mix Salt Armoniack with Wheaten flower, and to distil it, and so to get this desired corrosive, the

foolishnesse whereof I have shewed al∣ready in the former Chapter, and is therefore needless to make any further mention of it. And because I could not attain thereunto by the means of those big-speaking, or boasting process-books, and the like writings, I searcht for it diligently and earnestly, and with great care pondered and observed the nature of things, untill I found it; which in regard of its Simplicity I might have found out long ago and very easily, if I had but stuck to Na∣ture and its Simplicity, and avoided the misguiding Writers, which afford little truth, but much confusion and error. The ground for to obtain this corrosive consisteth in this, that the fiery Salt of urine be first taken a∣way and severed, else it is impossible to get the sowre spirit alone, for they dwell in each other. This separation of the fiery Salt, though it may be done by joyning of an Alcali unto the Salt Armoniack, for streight by a gentle heat it will totally be gone, but yet this serveth not our business in hand, for then 'tis again mixt and satiated with the Alcali; from which it cannot

be separated bare and single in its na∣ture, but if it be forced according to art, it forceth the Alcali to come along, and so is not single in its Nature; the reason is, because that the Alcali it self also is of a salty nature as well as the corrosive, and therefore their uni∣on is so accurate, and their inclinati∣on unto one another so great, that it is impossible to sever them, because of the likeness or the sameness of their natures, being both of a salty nature, whence their tye is not soluble: there∣fore in stead of the Alcalies other sub∣jects must be taken, such as are of no salty nature, and yet being kept in the fire together with the Salt Armoniack have power to retain the corrosive, and to dismiss the fiery Salt. There are divers such subjects which will perform this, yet still one better than the other; for one attracteth or holdeth fast more of the corrosive than the other, and the best of all is the Lapis Haemathites, by the means whereof this sowre spirit is got best, and in most quantity, as the Mechanica will teach you; for if you mixe the Salt Armoniack very accu∣rately with the Blood-stone, and distill

it, presently, there cometh a great deal of the fiery urinous spirit, and so much as there is loosened of the same, so much of the corrosive is tyed unto the blood-stone; and if at last you give a little stronger fire, a part of the Salt Armoniack will ascend also in its un∣changed and former nature; but be∣ing of double vertue, it carrieth up a∣long the subtlest vertue and best flores of the blood-stone, and thence is co∣loured so fair like an Orenge, delight∣ful to behold; which, after the distil∣lation is finished, make into fine powder and throw it in highly rectifyed spi∣rit of wine, and keep it till I teach you what further to do therewith: The fiery Spirit that came over, you may use in all points, as they do other spi∣rit of Salt Armoniack of an urinous odor, for betwixt this and the other there is no difference: but the corro∣sive or acid spirit you must seek in the Caput Mortuum, into which this corro∣sive hath so insinuated it self, and is so fast lockt up in it, that although you force this Caput Mortuum with never so strong a fire, yet you cannot get this corrosive, yea not so much

as one drop of it, but if this Caput mor∣tuum▪ be duly purified, the desired cor∣rosive will come easily to light, yea in Sand also: to attain unto this, beat the Caput Mortuum into very fine pow∣der, and throw it straight into good Spirit of Wine, which will take into it self all the corrosive, and the subtlest parts of the bloodstone, which the corrosive laid hold on, uniting it self therewith, and you will see it present∣ly tinged of a Gold-colour, which decant, and poure on other, repeating this processe until no spirit more be tinctured, then draw off all the spirit in Balneo, and being all come over, you will find in the Cucurbit a balsa∣mic, aromatick Salt, for the most part smelling like Saffron, which put into a luted glass Retort in a wind furnace, and distil with a gentle fire, and pre∣sently the corrosive, which was in the Salt Armoniack, will come over; con∣tinue this distillation with a gentle fire, till no drops more come, then streng∣then the fire by degrees, and there will come, very fair flores, as light as down feathers, glistering and of vari∣ous fair colors, as red, of gold colour, and

many others very pleasant to behold; & take heed that you make not too much hast in the beginning, nor exceed with the Fire, for it will not be done with violence, but requireth time, for if you force it before the time, all will be gone, and you will get nothing, and therefore I do give you fair warning: The distillation being done, rince off with your corrosive all the flores which are in the neck of the Retort, and poure them together with the Corrosive, in a glass Retort, and ab∣stract the Corrosive with a gentle fire, and all the flores remain in the bot∣tom, and the desired Acid Spirit of the Salt Armoniack is in the Receiver clear and white, of excellent Virtues, and of as much greater power in its operation beyond the common spirit of salt, as a strong well grown Man in comparison of a Youth of eighteen years of age, as by diligent enquiry you may know experimentally; and thence you will know, why the Philo∣sophers in preparing of their double Spirit kept to the Corrosive of the Salt Armoniack, and preferred it before the spirit of salt. And although my

intent is not to speak of any thing else, but what serveth to confirm my elu∣cidation, which hitherto hath been done to the full, yet I cannot pass by, because in the demonstration of the excellency of the Corrosive from the Salt-Armoniack the abovesaid golden flores of the blood-stone accompanied the rest: to mention their great use∣fulness, to the end, that they as a Noble Treasure may be employed for the benefit of the diseased. Take therefore, the spirit of Wine, where∣in you have thrown the sublimed Salt-Armoniack, mixt with the Gold-like flores, decant it, and poure on other, repeating the same forth and forth, till it be tinged no more: Abstract all the spirit of Wine in Balneo (NB in Balneo, for in ashes or sand it will not come over, of which you may consider further) and in the bottom of the Cucurbit, you will have a very fair salt, of a very cu∣rious colour, insomuch that the sight can hardly leave looking upon it, and of a very strong Odour, like unto Saffran, which mix with the other flores which in the rectification of

the Corrosive spirit remained in the Retort, mix them well together, and lay them in a Cellar for to dissolve, and you will get a very fair Liquor far surpassing the choicest Gold in Colour, and take good heed, that when at last the drops begin to grow pale, that you let them not come to the other, but keep them by them∣selves for feavers; but the first keep by it self for a rare Medicine (espe∣cially being mixed with Gumme Ar∣moniack, and made up in pills) in Hydrope, quartanâ, scorbuto, plueritide, renum calculo, colicâ, obstructione men∣sium, Melancholiâ Hypochondriacâ, af∣fectibus ventriculi variis, and many other grievous infirmities; and it hath also vim anodynam & somniferam, by reason of its Gold and Saffran-like Tincture, and Aromatical smel. Whence you may perceive the great power which the Salt-Armoniack hath in o∣pening and inverting of Metals; for who should have thought, that such an excellent Balsamick smell should be hidden in such a hard harsh and gross body as the blood-stone is, if the Salt Armoniack had not discovered it unto

us. Therefore seek and you will find, to the end that the hidden virtues of Nature may be manifested, and thence much praise may redound unto the most holy Creator of these virtues.

CAP. VI.

How the sweet Vitriol of Copper is to be distilled into a green Spirit.

THe Philosophers Writings manifest∣ing, that of Vitriol and Copper there may be made a green spirit, of very great virtues, there were alwayes found seekers of truth, who took ve∣ry great pains to obtain this Noble green Spirit, and to delight them∣selves in its power and Virtue; but when they saw that Vitriol, however distilled, will not yield such a green Spirit as the Philosophers Writings do promise, they thought that the old Wise Men would not be understood of Common distillation, but conjectured that by some sundry subtle way, or

by sundry unknown sleights such green∣ness is to be obtained; and therefore they begun to invent all sorts of wayes, how to attain unto their purpose. And first there were some which that they might obtain a greenness, took the subtlest Spirit of Vitriol, and distilled it from some Vegetables, so many times, and so often, untill by manifold Cohobation it carried along over the greenness of the hearbs, and so pleased themselves with a greenness borrowed from Vegetables, so setting their heart at rest, which had as much effi∣cacy, as the Virtue of the adjoyn∣ed hearbs did extend it self. Others when they saw, that the greenness of the Vitriol will not ascend, inver∣ted it, and forced it downwards, and so with great shouting they conceived to have caught the truth of the busi∣nesse, whereas in that manner part of the Vitriol falls through with it, whereof the Liquor must needs turn green; for the vehement vomiting, which such a pretended green Spirit causeth, sufficiently doth shew, that the gross corporal Vitriol is in it, in regard that it is, and remaineth alwayes

the quality of Vitriol to cause much vomiting. Others followed the for∣mer, who acknowledging this way of forcing per descensum too gross, in∣vented somewhat, that hath some co∣lour of a sundry, so tearmed Philoso∣phical distillation, and of a sundry secret Philosophical Vitriol, which is not common; pretending that the Phi∣losophers have not used common Vi∣triol, nor Copper for this purpose, but used their own proper, hitherto unknown, Vitriol, which they made of the seed of all Metals, and that this seed is a sort of round stones found in the fattest beds, which as it is a sun∣dry matter of a secret Vitriol, so like∣wise that it must be distilled after a secret and no known way, but that after this seed is impregnated by the Air with sufficient moysture, so that it can Liquefie in water, they purified that green Metallick juice which came thence from its Corporeousness by filtration, and they interpreted filtration to be the Philosophers di∣stillation, and so they did not only violence to the word Distillation, forcing it to be the same with filtrati∣on,

but also vented their feigned first matter, or semen metallorum (which yet by its right name is called Pyrites, and indeed shewes it self to be such) for to be the Matrix of the Philoso∣phers Vitriol, whereas experience witnesseth, that such a pretended Phi∣losophical Vitriol hath not the nature and quality which the true Vitriol of the wise hath, viz. that it is sweet, and procureth rest, as a true domicilium veri anodyni Philosophorum; but the pretended Philosophers Vitriol, is as grosse violent, bitter and nauseous, as common Vitriol, and indeed is none other but common Vitriol, in re∣gard that it hath the same rise with the common, viz. from the fire-stone. And as this pretended Vitr. Phil. is false, so is also their Distillation, viz. Filtration, meerly a feigned pretence, and presumptious perversion of the words of the wise: And this perverted Philosophical distillation (else called Filtration) yields a much more vehe∣ment greenness than that per descensum, in which not all the Vitriol falleth through, but only some small quantity; but in the perverted Philosophical

Distillation all runneth through the Filter, and yet they vent it, for such a curious and special Philosophical green spirit.

There were others, and those best of all, which remained in the genuine li∣teral sence of Distillation, and there they sought for it, and in regard they could get no such greenness from the Vitriol by no manner of way, they conjectured that the Philosophers ad∣ded something unto Vitriol, which they had concealed from us, and therefore out of two several Retorts they forced the Vitriol and Saltpeter by quick and ready sleights into one Receiver, where these two Spirits working into one another, there arose a green Liquor or Spirit, as to the co∣lour, and herein they did acquiesce, and truly this last way is yet best of all; not in regard of its assumed greenness (which is but a Reflexion as it were, risen from the action of the two Spirits, and so only an out∣ward painting) but because of the union or copulation of these two spi∣rits, whence one spirit ariseth of a very subtle, penetrating, and attenuating

Vertue, whereby it is of a quick ope∣ration, and is not to be despised in Epi∣lepsia, but meriteth commendation: and you need not suspect (as I did in my first ignorance, and therefore ab∣horred the use of it) that this Spirit is an Aquafort, because that Aquafort is likewise made of Vitriol and Salt∣peter, by no means; for the case is clean other with the Aquafort in regard that not so much as the least part of the vertue of Vitriol can come into the Aquafort, because that all its vertue and acidity as soon as the Saltpeter joyneth thereunto and groweth hot with it, is fettered and tyed as it were by the Niter, by reason of the special love betwixt them both, where∣of much might be said and plainly de∣monstrated, which for brevities sake is now passed by; insomuch that it is impossible that any part of the Vitriol can come over, its nature being altered instantly, so soon as the Niter groweth hot with it: but because this shining green very Volatil spirit consisteth of the true essential parts and Spirits of Vitriol and Niter, therefore it is clean of another Nature then Aquafort,

which is but a single acid Spirit of the Saltpeter, and therefore not to be abhorred, which I counted very fit to be mentioned, reserving the rest for another time; and waving also other more sorts of conceited greennesse, got by Distillation, to avoid Pro∣lixity.

The rise of these and all other errors is only thence, that the ground of the double or satiated Spirits was unknown unto the Seekers of truth, without which Spirits the Copper never can come over and turne to a liquamen vo∣latile, which ground if it had been known, the true green spirit would have been discovered long ago, which I clearly enough have expounded in the two former Chapters. Now this double corrosive, having reduced the Copper into a green sweet Vitriol, doth not adhere outwardly thereunto, as the other corrosives, for this is the only reason why the others cannot car∣ry over the Copper; because they do not reach to the inmost center of the Copper; but only, as hungry corroding spirits, fall outwardly upon the Metal, and do but adhere unto it, hence it

comes to passe, that being forced by a strong fire, they are constrained to re∣linquish their habitation, and the Cop∣per remaineth behind of the same con∣dition as before, in regard that it may be quickly melted again into a body. But the Double corrosive, as hath been often mentioned, doth not cor∣rode the Metal, nor falleth upon it with such an hungry fury, much less ad∣hereth outwardly unto it, but softeneth it throughly, and penetrateth to its very inmost, yea uniteth it self so firmly and so deeply with the Copper, that it cannot leave it, being forced by the fire; but in regard that it is a cor∣rosive Volatil Spirit, the Copper must also come over with it, as a flying Vo∣latil Spirit, in so much that not one grain of the Metal remaineth behind; for if you put some of it in a Crucible, and let it stand in a strong fire for some houres, the Metal will quite evaporate that not the least Vestigium of Vitriol remaineth to be seen; but in a close Vessel or Retort it cannot be done with such ease and expedition as in an open melting pot: For the case is other∣wise, and there is required a far stron∣ger

fire, and many Cohobations, as our Philosopher saith, loco citato, per repetitas cohobationes insigniter volatilis factus Spiritus, before all will come o∣ver, which will cost time, labour, and patience, and there must be no haste, but all must be done with discretion, without violence; and great care and consideration must be had of the nature of things, how they will be used, that you do them right, and according to Nature; which you must learn from experience and from the nature of those things which you have in hand; for here all information ceaseth, which one man can impart unto another, here we must go into the School of na∣ture, and sharpen our judgment and understanding for to penetrate the subjects in hand, but above all, by prayers made in a child-like simplicity and humblenesse, obtain the blessing of a good successe from our God and Fa∣ther.

Now as I have mentioned of Copper, the case is the same with Gold, which being put into its double and satiated corrosive melteth therein, without e∣bullition, like ice in warme water;

And because this corrosive softeneth the Gold to its very inmost parts, it also cometh over with it readily by manifold cohobations, with very fair colours, for the tinging spirit or ani∣ma of the Gold, is very much exalted in its tincture and colour by this migh∣ty corrosive, insomuch that it cometh over in a far more glorious splendour, than the best gold looketh of its na∣ture, and it is very like unto the splendour and beauty of the Sun rising over the Horizon, which is no small delight to the eyes to behold: howe∣ver both it and the Copper may easily be reduced again into a body, and therefore it is but a preparation or fitting of the Gold and Copper, that they may be made fit to yield after∣wards their strength and blood-red juice unto the artificial hand of the Philosopher, as we shall now further understand.

CHAP. VII.

How the double Corrosive is to be separa∣ted from the volatilized Copper.

ALthough the Copper, as even now mentioned, is come over in form of a Volatile green Spirit, let none therefore conceive that Copper, be∣cause reduced to such a Spiritualnesse, is so far unlockt and opened, that it must alwayes remain such a spiritual Substance, and that it cannot be sepa∣rated from its adjoyned Corrosive, by no means: for although the whole Crew of all common Chymical Au∣thors in their Books do unanimously teach (yea rejoyce highly in it, though indiscreetly) that when they forced over a Metal with corrosive, or acid Liquors, by means of many cohobati∣ons, they count the same to be the true quinta essentia of the Metal, or the ve∣rum potabile Metallum, and therefore also highly boast, and glory, thereof, and so hitherto seduced one another,

and by sweet words perswaded the Au∣ditors or Readers to applaud it: of which sort of processes I could set down a great number, which might be taken out of their Books, if I did not spare the pretious time and Paper; yea our Philosopher himself (in those years of his Tyrocinium) lay sick of this disease of Ignorance; conceiving, when by means of certain corrosives and mani∣fold cohobation he fetcht over the gold in forma punicei olei volatilis, that he had the true aurum potabile: But the matter is clean otherwise; for there is a twofold Solution of Metals: the one Friendly and Natural; the other, violent; the former is fundamental and radical, and the solvent and the solutum can never be more severed a∣sunder, but by reason of the great similitude of both their natures, they twane come to be one, and remain al∣so unchangeably and unseparably one: but in this viz. in the violent solution it is not so, but although it hath some semblance of a radical solution, yet the event doth shew that there is such a difference betwixt this and the other and that they are as unlike unto one

another, as the substance it self, and the shadow of the substance, in regard that in this the solvent may be throughly separated from the solutum by Art, and the solutum being melt∣ed by a strong fire, will return to be what it was, before it suffered that violent solution; but in the other, viz. in the natural solution, not only the solvent can never be separated from the solutum, but also the solutum in this solution becometh alwayes more precious, more noble, more excellent and far higher in its virtue, than it was before; but in the violent solu∣tion the solutum remains in its for∣mer Nature and substance, and is on∣ly fitted for the true essential, natu∣ral, and Radical or fundamental solu∣tion. And because this is a highly ne∣cessary nodus enodandus, in regard that almost all Tyrones Chymiatriae are sedu∣ced and shamefully deceived in this, that they count violent solutions for to be natural, and so delight them∣selves, and acquiesce therein, thinking then to have already apprehended the truth of the matter, and taking no further care to inquire after the

sincere and genuine condition of the true natural solution, therefore I must lay down the business clearly and nakedly, to the end that the de∣sirous seekers of truth may be no more gulled by the deceitfull, sedu∣cing, lying and painted Processes, wherewith all common Chymical books are filled up, and abound, and by the searchers of Nature with great expences are tryed in vain, but that they may open their eyes themselves, and begin to see with their own eyes, and rightly ponder and examine the Nature of things they are about, and so work according to the whole na∣ture, and not credit so lightly hereafter those sweet lying promises of boasting Authors, nor spend their precious time, hard labour, and great cost upon them. To the end therefore, that the truth-desirous Reader may so much the better comprehend and acknow∣ledge this highly necessary ground, I will lay it down unto him, by compa∣ring two sorts of solutions, such as are of a quite different nature: and first let him consider the solution of the Copper by the double or satiated spi∣rit,

whereof I have taught in the for∣mer Chapter, where not only the Metal, viz. Copper, is dissolved soft∣ly, gently, sweetly, without any e∣bullition in its double Menstruum, but also afterwards so intimately adhered thereunto, that it went over together with it in forme of a very Volatil spi∣rit, which may seem therefore unto the ignorant to be a natural, and for the future, inseparable solution, in re∣gard that it is done friendly, and proveth inseparable from its solvent; for that the solutum according to out∣ward appearance, by reason of a sin∣gular harmony and likeness betwixt them, accompanieth its solvent on high; and I must confess, that this is such a nice matter, as that it may fool not only Tyrones, but also those who conceit to have experienced and tryed a great deal, into a belief, that this so spiritual and Volatil Metallick va∣pour is the true quinta essentia, where∣as experience sheweth to the contra∣ry, that if this pretended quinta es∣sentia Metallica be thrown upon Mer∣cury, all that is Metallick separateth it self from the solvent, and being

put into a melting fire, turneth again to such a Metal as it was before. Whence the Reader plainly seeth, that it was but a semblance of an essential or radical solution, and that not the least change or exaltation hapned un∣to the Metal, unless that by an arti∣ficial hand it be preserved in its so∣lubility, so that it return not to its former compactness, as hereafter shall be taught. Now on the other side, let the seeker of truth look upon Sulphur, how the same being un∣lockt in distilled Oyl doth turn out∣wards its inmost red Tincture, and so is opened to the very Center and inmost root, and then how firmly those two not only cleave together, inso∣much that they both turn to be one, but also never, no not by any manner of way, can again be parted asunder; yea this is not all, but the Sulphur becometh ten times more precious, excellenter, and more powerfull in its virtues, than it was before, all which you may experiment thus; Take common Sulphur, or else the Combustible Sulphur of Antimony, or of any other subject, and dissolve it in

a distilled Oyl, so that the Oyl turneth very thick or blood-red, put this so∣lution into a Retort, and draw the Oyl over very gently, and it will come over clear and white; and when none more will come over clear, then in∣crease the fire strongly, and at length cometh the last Oyl, and carrieth a∣long part of the dissolved Sulphur like a red Oyl; then poure the first clear Oyl, that came over first, a∣again upon the remaining dark▪ brown substance, Cohobating the same from it again, and repeating the same so often, untill most of all your extract be come over, and all your Oyl be distilled over very red and rich of the Tincture; and your solvent and solu∣tum will be so united, that by no art they are to be parted asunder; they by reason of the likeness of their substance so delighting in each other, and so intimately being united together, that they both are come to be one sub∣stance, and so either both flee together away, being driven by the force of fire, or else by discreet wayes may be fixed together into a permanent sub∣stance: yea, not only are they im∣partible,

but also the dissolved and vola∣tilized Sulphur, is of far greater power and efficacy in Physick, than before, as dayly experience may teach every one: and although this solution of Sulphur in oyl be not properly a Philosophical so∣lution but only the ground and right source of the same, yet it is sufficiently demonstrative, and therein as in a true pourtraicture, the essential, radical and natural solution of the Wise may be represented and compared with the o∣ther violent Solution, to the end that by comparing together these two dif∣ferent solutions, the truth of the busi∣nesse may be made manifest, viz. that although the forementioned solution of the Copper resembleth much to a radical solution of the metal, as agree∣ing with the natural and true solution in these two points, that the solution of the metal is done gently, sweetly, and without ebullition; and then that the Metal readily ascendeth on high with its Solvent, and so seemed to be turned into one spirit, and one indivisi∣ble substance therewith; yet because the Metal can be severed again from its solvent, it is evident that this volatili∣sation

of the Copper is but a violent elevation, and not a spontaneous con∣comitance, arisen from the likenesse of nature, as it happened with the Sulphur and Oyle, and as it is the condition of all true solutions, having their rise from similitude of nature. And therefore not only the now men∣tioned Solution and Volatil green spi∣rit of the Copper, but also and much more the Putatitious Oyles, Spiritus or Essentiae Metallicae of your common Chymical Writers (viz. Hartman, Pe∣notus, Crollius, Libavius, Agricola, Beguin, Rhenanus, Faber Monspelien∣sis, Glauber, Kesler, and many others of the like stamp, whose books are in the hands of every one) are nothing else, but (as our Philosopher calleth his formers fooleries in Gold in pro∣gymnasmate meteori §. 6.) mentitus li∣quor, a deceitful essence, which hath a resemblence of the essential solution, but in effect is nothing lesse than such, in regard that it can readily returne again to what it was before, and a seeker of truth darkneth himself not a little, by doating upon such specious and deceitful essences, and remaining

thereby; For here we must not stay and acquiesce, in that the Copper is redu∣ced to a spiritual condition and Volati∣lity, but here we must but now truly be∣gin, and endeavour (in regard that it is evident by this my deduction, that the Copper is not essentially or according to nature unlockt as yet, but only fitted for further solution) how to get the true Anima thence, by a true radical and na∣tural solution: Therefore, knowing, that most men are blind in this point, stick∣ing in those putatitious Metallick essen∣ces, I counted it necessary, in imparting the Doctrine of Volatilisation of the Copper, to admonish, that such and the like solutions of Metals ought not to be valued higher than they are, and that none deceive himself, thinking that he hath a treasure of health, whereas it is but a shadow: and such a putatitious Essentia metallica may be reduced again by an artificial hand in a short time, yea in few houres, to such a gross Metal, as it was before, as the experienced Chymiater, and diligent searcher of Nature Zwelfferus doth confesse in his Writings, that the hi∣therto known Tinctures, Essences, &c.

of Metals, are nothing else but soluti∣ons of Metallick bodies, but not at all true separations of the Tincture or soul from the body.

However it being very necessary, that the same be effected, if we mean to enjoy the Metallick Arcana, and next the blessing of God rely upon them in grievous diseases; And there∣fore going on further, and enquiring how to get and separate the pure Tin∣cture (which is the only thing we aim at) from the fitted and prepared Cop∣per, We find, that our Volatil Copper is surrounded with a great quantity of the double corrosive, which of neces∣sity must be severed from it first, if we intend to get the pure Anima without heterogeneous mixture; especially the corrosive having already acted its part as much as it could do, viz. rent the Copper into the most subtle volatile parts, and reduced it to the smallest dust; Now the separation thereof from the Copper, must not be done by the means of Mercury, or the like Volatil things, which having a greater affinity with, or inclination to this double corrosive than the Copper hath, do

quickly unite therewith, and being also Volatil, by one only distillation, do rent this double corrosive per force from the Copper, and so leave the Copper in the bottom as a grosse dead powder, which is hardened again and fit for nothing; by no means, for so all your Labour which you bestowed upon the Volatilisation would be lost, and such a dead powder would not dif∣fer from another common Crocus Ve∣neris, made by common Aquafort, or a∣qua Regis; for in regard that the dou∣ble corrosive hath not only quite turn∣ed the inside of the Copper outwards, and so perfectly fitted it for extraction, but also the sweet Anima of the Cop∣per by this corrosive and its power, as by a resuscitative and quickning means, doth shine forth; and without such a pertinent means this Tincture could not play forth; therefore this corrosive must be severed and abstracted from the Copper very leasurely and imper∣ceptibly as it were, to the end that the Copper may remain turned outwards with its sweetnesse, and unchanged in its forthshining quality, and posture of solubility, wherein it cannot be pre∣served,

if so be that this corrosive, where∣by the Copper is as it were raised from death, be abstracted from it per force, and at once, by Mercury or the like; for in this manner each atom of the Cop∣per would be as hard compacted, and lockt up again as before, its resuscita∣ting corrosive being taken thence by force, and at once; But there must be u∣sed other more properthings, such as 1. may carry the corrosive thence, not at once, and by violence, but by degrees, gently and sweetly; 2. which do not pre∣cipitate the Copper, and sever it from its double corrosive, but prove a solvent both of the Copper, and of the double corrosive; and so, notwithstanding that in every cohobation some of the double corrosive goes along, yet preserve the Copper in its former nature, viz. in its solubility, and in this manner the Cop∣per, and all its atomes are preserved in the same condition; which only and a∣lone is performed by the spirit of wine, as our Philosopher teacheth us, in ex∣press words, Sal Armoniacus inde post modum auferri debet per spiritus vini re∣petitas distillationes, in Duumviratu, §. 9▪ Therefore you must take highly recti∣fyed

spirit of Wine, and mix it with the green spirit of Copper, and ab∣stract it gently, and then poure it on again, and then abstract it again, and such cohobation you must oftentimes repeat, doing it very gently, and the corrosive as a very Volatil spirit will come over by degrees with the spirit of Wine, as with the like volatil sub∣stance, and let fall of it self by degrees the Copper which it contained, as you will see, that in each cohobation some of the Metal will be found in the bot∣tome in forme of a very light spongious dust, and in case you misse, as it hap∣ned unto my self sometimes, that the distillation should be too forcible, and the fire too strong, there chanceth sometime some of the Metal to come over of such wonderful fair colours, that it cannot be beheld sufficiently, and such curious colours remain in the head, representing the most beautiful Peacocks tail, unlesse the double cor∣rosive be distilled through this head, for then all will melt again into it; but that which by the violent distillation is come over of the Copper, falleth afterwards also to the bottom in the

Receiver as light as down Feathers, and hath the same colour, as those atomi have, which precipitated in the Cu∣curbit, to which also they are to be added. It is also further here to be known, that the double corrosive not only therefore lets fall its Metal, the Copper, because that it comes over gently with the Spirit of Wine, but also for this reason, because the great sharpnesse and edge of the corrosive is blunted and abated by the Spirit of Wine, insomuch that it is not able to hold the Metal any longer, because it hath lost its strength or corrosivenesse; whereof you may be convinced by this experiment, that if you mix this green spirit, with a sufficient quantity of Spirit of Wine, and set it together in continued digestion for a competent time (viz. for a great space of time of many moneths) the Metal will also precipitate slowly and by degrees, in forme of a very spongious light dust: But this being too tedious, the more expedite way is by cohobation; for then you will far sooner attain to its period. Now these cohobations being continued to sufficiency, and perfor∣med

as they ought, and all the corro∣sive being got over, you have then the true Crocus Veneris, Martis, Auri, &c. according to the Metal which you have taken of farr higher and nobler Vertues, than all the Croci of the com∣mon Writers; and however they be prepared, yet they cannot be compa∣red unto these; for their Croci are dead bodies, but here is a resuscitated and quickned body, its soul being quite turned outwards, and in its full lustre, which you may perceive by the glorious splendour, which this Crocus with its choicest colours leaveth in the head, if peradventure it be driven o∣ver by too strong a heat: Now by this light turned outwards, this Crocus hath so great vertue, as well for inward Medicine, as externally to be used in plaisters, salves, and other sorts of ex∣teriour Medicaments, as hardly can be believed, before it be experimen∣ted; And therefore also I will referr it to the experience of the diligent sear∣cher of truth, who will find far more Vertue in it than he is able to conceive at present; But to clear this I cannot forbear to mention, why the antient

wise Authours of the highly noble Chymia, called these resuscitated and revificated atomes of Metallick bodies Crocus, which signifies Saffran? Now he that hath but a little Enquired into the Vertues of this Crocus revificatus by experience will quickly know the reason, viz. because this Crocus Metalli∣cus doth perfectly possess those Excel∣lent Virtues of Saffron, which is the King of all Vegetables, and therefore called the Philosophers aroma, or spice, as our Philosopher de Lithiasi cap. 7. §. 14. declareth, adding that the A∣roma Philosophorum, by reason of its Golden Tincture, is the surest preser∣vative against the Stone. For as Saf∣fron, 1. causeth rest, 2. comforteth the heart, 3. openeth obstructions, 4. mollifieth and ripeneth that which is hard and unripe, 5. healeth all that which is wounded, and preserveth it from all Sympomes; So likewise, yea in a farr higher degree, and with far more Efficacy, this our Crocus Philoso∣phicus causeth rest, and appeaseth pain, powerfully strengtheneth weak Na∣ture, openeth the most dangerous ob∣structions of all the Viscera, yea stop∣peth

all Fluxes, by vertue of the shi∣ning Anima turned outwards, and as well in Tumours, as Ulcers and wounds, affordeth such quick help, as no Mine∣ral Medicines of the common Writers can parallel, as the Reader having tryed it, will find by experience. I can also not omit to relate the Emi∣nent Vertues of the Spirit of Wine, which carried over the double corro∣sive, and is united therewith: For in it is a double power or vertue, first of the corrosive, which in its nature by reason of its duplicity, and contain∣ing an Alcali Volatil, doth far exceed all Acid Liquors, and therefore also is of great vertue in the Stone; Se∣condly, because of the splendour or radiation, which this double spirit re∣ceceived from the Gold-like Anima of the Copper; for although not the least pulvisculus of this Gold-like Tin∣cture remained with this corrosive, yet having received its radiation and kept it, which is as it were by a seal deeply imprinted therein, and thence exal∣ted in vertue beyond what it was be∣fore of it self. Therefore let this spi∣ritus vini esurinus be commended to

you in all cases, in which you use Acida and Esurina, and you will find with joy its great power in allaying all manner of unnatural heat, beyond all known Acid Spirits: Also its great Corrosiveness is much mitigated and abated by the Spirit of Wine, and so safer for use than before; and being fast and intimately united with the spiritus vini, it quickly uniteth, by the means thereof, with the Archeus, and performeth its operation with much expedition, because that the Virtue of the spiritus vini is readily entertained, and so the power of this excellent Acetum Esurinum penetra∣teth also with it, and gently cooleth, and refresheth the incensed spirits.

CAP. VIII.

How to extract the pure Anima or Tin∣cture from the true Crocus Ve∣neris, and by what means.

WHen your Copper is brought so farr, that first by volatilisation

it is divided into the smallest Atomes, and by the Volatil double corrosive rent asunder into impalpable dust, and then in a gentle way totally freed a∣gain from all corrosive, then and not before it is fit to yield its tinging soul, and heavenly virtue unto such a Menstruum, which is like unto its Ani∣ma in substance, viz. which is of a like fiery Nature as the Tincture of the Copper is; which is a meer fire, and therefore called by our Philosopher and other Wise men, the Element of Fire; consequently cannot be ex∣tracted, severed, or radically opened, but by a very Fiery, penetrating, ve∣hement; and sharply separating Vo∣latile substance, which alone hath the power, out of the hard ligament of Metallick Coagulation (performed in the Copper by Nature) by a strong Magnetick Virtue, eagerly to attract its like, and by its great Fie∣riness to melt, soften, and open it to the very inmost ground, root, and Center: such a Water or Menstruum it must be, as toucheth nothing at all of the Body of the copper, nor desireth to touch, much less to dissolve the

least of it, yea hath no power at all to do so, but barely and only falleth up∣on the Anima or Sulphur of the Cop∣per, as upon its like, and receiveth the same into it self: such a liquor you must look for in the Fiery principle, as I discovered above in the second Chapter, viz. in the nature of the Oyl, which by the strong power of the Fire being turned into fiery Salt, by Artificial operation must be translated from the seat of a fixed Salt, into that of a Volatile, penetrating, Fiery spi∣rit. Now you may say, since this Menstruum is such a Fiery substance, why can it not by its strong power as well extract the Anima out of a com∣mon Crocus Veneris, Auri, Martis, &c. as out of that which hath been made Volatil, whereby much labour, ex∣pence and time might be saved in pre∣paring of this Arcanum? For answer know, that therefore it cannot be, because that the Sulphur is too fast tyed to the Corpus by the hard Metal∣lick Coagulation, and afterwards by the melting Fire (when the Metal was melted into a Corpus) totally turned inwards, and lockt up into

death, insomuch that though the Me∣tal be ground and powdered ne∣ver so small, yet this Fiery Menstru∣um cannot lay hold of its like, because it is not turned outwards again, nor freed from its hard Coagulation, and reduced into a Spongious, porous, light, substance; which two properties are of necessity required in a Crocus Me∣tallicus, that this Fiery Menstruum may have ingresse to take the Element of Fire from the Atomes of the Crocus into it self, and essentially to unlock it.

Now these two properties, viz. the Extraversion of the Anima, and then the Spongiousness (in which two on∣ly consisteth the fitting of the Me∣tals) both are obtained by Volatili∣sation, which is to be done by no o∣ther means, but double Spirits, and therefore the Philosophers kept this way of fitting or preparing the Cop∣per as secret, as the extraction or separation of the Tincture from the Body; because they knew, that the one without the other will be of lit∣tle use, viz. that the Volatilised Al∣cali without the Volatilised Crocus will

avail little; on the other side the Crocus without an Alcali Volatil will not yield its pearle, so both opera∣tions remained buried in the like si∣lence. But that you may the better understand this, and clearly see and acknowledge the same, as in a printed Image standing before you, viz. how highly necessary, not only the Spon∣gious lightnesse, but also the Volatility is for extraction of Mineral and Me∣tallick Tinctures, and that you may be convinced, that without such a preparation the Anima cannot be had nor obtained, I will set the same be∣fore you in Antimony, as in a clear looking glass: Take therefore instead of the now mentioned fiery water or Alcali Volatil, a very Fiery distilled Oyl, and instead of the Volatil Crocus Veneris, place Antimony, grind the same very small, yea by much grinding reduce it into an im∣palpable dust: this impalpable dust of Antimony put into a Phiol, poure upon it the most Fiery distilled Oyl that you are able to get, let it boyle for many dayes together, and you will see, that the Oyl will remain

without change as it was before, and the Antimony will also remain per∣fectly in its former nature; Lo now, although you had never so Fiery an Oyl, and although in the smallest ground Antimony truly lyes some fi∣ery thing, which hath great affinity with the fiery Oyl, and may be ex∣tracted thence, yet the Oyl was not able at this time to perform it, al∣though it touched every least Pulvis∣culus of the Antimony; But why so? Truly therefore only, because that Antimony by nature being stated in a hard Mineral Coagulation, the Oyl hath no power, though it be never so fiery, to untye this hard Liga∣ment of Coagulation, and to sever its like from thence, unless the An∣timony be first prepared, and become first Volatil, then also Spongious, light, and swelled up, that is, that each Atome of the Antimony do swell big and grow Spongious, and the Tincture, or Principium Elementi ignis, be manifested therein, and turn∣ed outwards; Take therefore your Antimony, and by a very strong fire force it on high, and of a heavy com∣pact

Body you will get very light and Spongious Atomes, which will rea∣dily yield their Anima or Elementum ignis unto a Fiery Oyl, for if upon these light Volatil Atomes of Anti∣mony, in a Phiol, you poure a Fiery Oyl, and boyle it together for a few hours, then the Fiery Oyl will ap∣prehend its like, viz, the Fiery prin∣cipium in Antimony, attracteth and radically dissolveth the same, and tingeth it self blood-red of the same, which before it could not do, when the Antimony was not prepared as yet: so the case is the same in this our o∣peration in Copper, that although our Alcali Volatil be very Fiery, penetrating and powerfull in molli∣fying, melting and opening to the in∣most Center all what in the Copper is of affinity with its Fierie nature, yet it cannot prevail with it at all, nor extract the least for all its great Fieriness, unlesse the Copper be first inverted, and the interiour extraver∣ted, the Corpus loosened by Vola∣tilisation from its hard Coagulation, and so rent into the smallest atomes, and turned into a very light, Spon∣gious

substauce, then and not before hath the Fierie Water of the Alcali Volatil power to abstract its like, viz. the Elementum ignis from the Copper, and radically to unlock it.

Take therefore your Volatil Crocus, whither of gold, copper, steel, or any other Metallick Body, put it in a Phiol, and poure the Volatilised Alcali upon it (of the preparation whereof I will informe you by and by) shut the Phiol close, and let it boyle gently together in sand, about the space of six or eight hours, and this Volatil Fiery Spirit, will extract its like, viz. the Elementum ignis from the Cro∣cus, and receive the same into it self by Sympathy, and dissolve it radi∣cally by its greatly penetrating power; Now when you see, that this Fiery Water is well Saturated and thickned with the Tincture of the copper, then let it cool, and poure off what is dis∣solved, and poure on fresh Spirit, and let this also dissolve as before, and so continue, until there be nothing left in the Crocus for to extract, and the Fiery Menstruum can get no more: then poure the Solutions all together,

and abstract the Fierie spirit gently, which you may use again for the like operation; and in the bottom of the glass you will have the true Metallum potabile; if of Gold, aurum potabile; of Copper, Cuprum potabile, and so forth of all other Metals. And such a Noble Tincture is indeed and in truth a true potable Metallick es∣sence, being meer spirit, power and Light, and not reducible into a Me∣tal alone, because it is freed from all Corporeousnesse, and is all spirit, and virtue, as our Philosopher saith de Lithi∣asi cap. 8. §. 5. Ignis sive Sulphur Veneris non ampliùs reducitur in metallum per se, quia prout nullum Sulphur est Me∣tallum, ita omnis Mercurius Metallicus est verum metallum; And from this Tincture you may confidently expect all those great Virtues, which in the Philosophers Writings are attribu∣ted unto a true metallum potabile.

But about this solution you may observe, that when you have abstract∣ed your Fiery Menstruum, at last al∣wayes some of it remaineth still with the extracted Tincture, by reason of the likeness of their substance; for

they act into one another, insomuch that they lay hold of and retain one another, and so turn to one sub∣stance, melting into one another: yea if this Menstruum should be boyled a long time with this Tincture, it would totally remain with it, and turn therewith into one fixed sub∣stance; for this solution is fermenta∣lis, and therefore each one trans∣muteth the other into its nature, and being both turned into one substance, they can never any more be parted asunder. But let no Man think, that because that part of this Menstruum remaineth with the solutum, that therefore the case is the same here as it is with your Corrosive Menstruum's, whose strongest part re∣mains with the solutum, and the wea∣ker ascendeth; by no means, for that part which riseth here first, is of the same force and strength in its Fieri∣ness, as that which cometh over last; for in this Fiery solvent there is no such imparity of parts as in the cor∣rosives, but this Fiery Menstruum is totally similar, and uniform in its sub∣stance, and knoweth of no other divi∣sion,

but that either it remaineth totally with the solutum in the bottom, like a fixed Salt, or else totally a∣scendeth therewith like a volatil spirit, and therefore that which after the so∣lution is drawn over from the solutum, is not at all changed nor diminished from its former strength, which it had before the solution. Also let no man wonder at it, that here part of the sol∣vent remaineth with the Solutum, for the Law of Uniformity in substance doth carry it, like eagerly laying hold of its like, and unseparably uniting it self therewith.

And this is the chief property, where∣by an Essential Natural Solution is distinguished from a Corrosive one, that alwayes the Corrosive by art can be severed again from the Solutum, but the Essential solvent by no means! Hence our Philosopher himself in this sence confesseth, concerning the Liquor Alcahest, that it is stayed or retained by its Compar, and transmuted into another Nature; his words here∣of in in ignota actione Regiminis §. 11. are these, Liquor Alkahest omnia totius universi corpora tangibilia perfecte redu∣cit

in vitam eorundem primam, absque ulla sui mutatione, viriumque diminu∣tione: à solo autem suo compari subter jugum trahitur atque permutatur. Hence the ancient wise men said, Naturâ natura gaudet, natura naturam vincit, permutat, &c. And the whole Nature and all the powers thereof do testify the same, that like is alwaies inclined to stay with its like; yea in this very point consisteth all the whole groweth which happeneth in Nature, whereof I do not intend here to speak more largely, but only I was occasioned to point at it by our natural Solution of the anima of the Copper, which as a true fire retaineth the fiery solvent, prepared of the Alcali, as its like, and is inclined to remain inseparably united therewith. Now some may say, since the tincture of Copper, or Element of fire is wholly turned outwards in this Volatil and well prepared Crocus, why may it not as well be extracted and severed by a fixed Alcali, as by an Alcali volatil, for the other is also ve∣ry fiery, and of a like nature with the soul of the Copper, and why must the Alcali first be volatilised? for a fixed

Alcali might do it as well, and the work might be sooner ended, and much time and expences saved? I an∣swer, that although a fixed Alcali makes a shew as if it would and could sever this fiery principium from the Copper, yet in effect, and in truth it is not so, and that little which the fixed Alcali severed from the Crocus Cu∣pri is nothing to, be accounted of, in comparison of what remaineth unse∣parated; the reason is the grossness of the Alcali, it being too thick, corpo∣reous and material, and not as it should be spiritual, volatil, and pene∣trating; hence it is, that though you take an Alcali as fiery as that▪ it burn∣eth the tongue, as much as a live or burning coal (it being possible to get such a vehement burning Salt Acali from Mars, which in a moment touch∣ing the tongue but very gently, burn∣eth the same, as if it were red hot iron) and dissolve the same in some Water, and put therein your Volatil prepared Crocus of Copper, and boyle it sound∣ly, thinking by this great fieriness to sever the Element of Fire from the Crocus, yet for all that you get no∣thing,

and all your labour is lost, the fie∣ry Alcali being much too gross and too weak to untie this hard Metallick liga∣ment. But if you mix that Alcali with the Crocus, grinding both well together, and Endeavour the separation by fire in viâ siccâ, you will reach so far, that because by the External fire, the fieriness of the Alcali is much fortifyed and becometh intenser than it was of its Nature, and so the prepared Cro∣cus is more opened and more fitted thereby for Extraction, that in this manner the Alcali layes hold of some of the Tincture, and severeth the same, but being wholly material, it reduceth the Copper on the other side by its gross fiery saltness again into a body, insomuch that you get again material gross Copper, and so all your former tedious Labour is brought to nothing. But that lit∣tle which the Alcali lad hold on, though it be the true Sulphur and Gold-like Tincture of the Copper, for this Alcali being rub'd upon Silver with some Moysture, covereth it over very fair with a Gold-colour, very pleasant to look upon, but there is so

little of it, that it is rather to be count∣ed but a shadow than substance of the Tincture: Moreover, though it were fai∣sible in this manner to sever all the Sul∣phur from the Crocus, yet it would be barely separated, but not essentially dis∣solved, & become an opened oyl or juice, for to this pass it ought to be advanced, that part of the natural solvent remain with the solutum, and by its fusile moy∣sture this be reduced into a juice or li∣quor, which the fiery Alcali is not able to do, in regard that the same it self is no spiritual fusile oyl or Spirit but a gross material Salt, which very easily can be severed again from this small quantity of the extracted Sulphur Cupri, if it be dissolved in water, and a corro∣sive dropped thereinto; for then the Al∣cali uniteth with the corrosive, and lets the extracted Sulphur fall to the bot∣tom, which after exsiccation is a pow∣der; but what would become then of our Philosophers doctrine, who will have, that after this Gold-like anima is seve∣red from the body, it is to be coagulated and fixed; but how can it be coagulated, if it be not first reduced to a Liquor by an essential solvent, that is, so softened, that it remain an Oyl, or fusile penetra∣ting

spiritual substance, after its separa∣tion from the body, which is the true mark or sign, that this Gold-like ani∣ma is essentially and naturally unlockt, and untyed from its inmost center; such an excellency can the gross mate∣rial Alcali not afford, as may be seen by that small quantity of the precipi∣tated Sulphur, although the same also hath its rare Vertues. Also let no man fancy that such an Essential solu∣tion may be performed by the spirit of Wine, that if one should take this Al∣cali after it hath received that little quantity of the anima Cupri, and grind it very small, and then poure upon it highly rectifyed Spirit of wine, and set it to extract in a warme place, that in this manner the extracted Tincture of the Copper should come into the Spirit of Wine, and by means thereof, and from the same obtain an Essential moysture, and be changed into a pene∣trating oyl; No, you are out, the Spirit of Wine is farr too weak, being no∣thing but common Water for the most part, for a whole pound of the strong∣est Spirit of Wine will not yield much above half an ounce of Essential Salt, how then should such a far dispersed

vertue be able radically to mollify this concentred substance of the Copper, there is no parity at all betwixt them both, but there is required a concen∣tred spiritual penetrating fire for this purpose, such as is all power, Spirit and Life, what should such a watry Vapour be able to prevail, as the Spi∣ritus vini is for the most part. And although the Spiritus vini, standing up∣on such a tinged Alcali in digestion; is changed in colour and turneth very red, yet it doth not follow therefore, that this Tincture is from the Copper, but is barely and only from the Alcali, whereof it attracts, some subtle a∣tomes, by which it is coloured, which you may be assured of by this experi∣ment, viz. pouring spirit of Wine up∣on such a bare fiery Alcali, which hath not been used for extraction of the Sulphur of Copper, and setting it in digestion, for then it will be as fairly coloured upon this, as upon the other, containing the few atomes Sulphuris Cupri. Therefore it is very necessary, and unavoidable necessity requireth it, that (if you mean to obtain this uoble Tincture of the Gold-like soul

of the Copper) the fiery material Al∣cali be first made Spiritual, Volatil, penetrating and active, which is not to be done, as most Readers do con∣jecture, that the Alcali being a salt, is to be distilled and forced over as they do other salts, mixing them (for to keep them from melting) with Earth, Lome, or the like, and so forcing them over by the strong power of fire into a vapour and spirit; No, such a sort of volatilisation doth not serve our turne; for although the Alcali in this manner may be forced o∣ver into a Volatil spirit, and the same also be of very great vertue in Physick, yea far exceedeth all other Medica∣menta, Diaphoretica, Incidentia, Re∣solventia, Deopilantia, Maturantia, Corroborantia, which are to be found in any Apothecaries Shop, as every one that will prepare and use it upon this my recommendation will find with admiration and great profit to the sick, yet this serveth not for the extraction and Essential resolution of the Tincture of Copper, because it hath been too much weakned in the distillation, having left the most part of its natural

fieriness with the Earth or Clay, wherewith it is mixed for to fit it for distillation, its fieriness having acted and consumed it self thereupon, and so lost its former fiery power, in so much that by such a distillation there cometh over a very effectual spirit for Medicine, but very mild in tast, and far too weak for our purpose: But here the Alcali must be raised so, as that it retain its fiery mollifying Vertue, yea that it may become much more powerful and penetrating, which is to be brought to passe by its like, viz. by an other like fiery Alcali, but that this is to be Volatil, for if this were not Volatil, it could not vo∣latilize the other, for none can give more then he hath himself, or beyond what is in his power. Such a Volatil Alcali must first be got by art from the same source, from which the fixed Alcali is risen, viz. from an Oylie Substance, for a true Alcali can come from no other, but from the Oyly Principium, and therefore you must hold to the oyly ground, and endea∣vour to turne the same into an Alcali Volatil. Now if you would do it by

force of fire, you would get no Volatil, but a fixed Alcali again; and there∣fore it must not be done by such a vio∣lent way, but by a friendly one, such as is according to nature, which way and unchangeable Law is this (as I mentioned before as much as serves for our purpose) that like delighteth in its like, attracteth the same, and uni∣teth the same with it self, and chang∣eth it into its own Nature. Now if you will turne and change your Oyly sub∣stance, according to this immutable rule of Nature, into an Alcali, you must mix or unite the same with no∣thing else but an Alcali, and keep them together for a sufficient time in a gentle heat, and the fieryness of the Alcali will powerfully act into the subtle attenuated Oylie substance, which you joyned thereunto, and trans∣mute the same, and because it is of the like Nature, property and sub∣stance (in regard that the Alcali also rose from an Oyle) therefore it changeth the same also by its strong fiery force into its nature, and turn∣eth the same from a subtle spiritual, thin Oylie substance into a fiery salty

Alcali, and being done gently, there is no violence offered to the Oylie principium, as it happeneth when the fire per force turneth the Oyl into an Alcali; therefore it remaineth in its former Volatlity, insomuch that you have obtained an Alcali volatil. But because these two are very intimately united and tyed to each other, there∣fore if you begin to force your Alcali volatil by the strength of fire, the fix∣ed Alcali must also rise with it, because of the similitude of Substance, whereby they cleave to each other, and are in∣clined to abide with each other: for as before by reason of the uniformity of substance the oyly spiritual substance was changed by the Alcali into its sal∣ty Alcalical nature, from such a ground as is according to Nature: So now on the other side the fixed Alcali, because of the great affinity betwixt them, accompanieth the Alcali volatil, and turnes together with it into a Volatile penetrating, concentred spirit, which is altogether power, Fire, Light, and Life, and in this manner you obtain that which is necessary for this our purpose viz. for the essential solution of metal∣lick

Sulphurs; whereof to speak a∣ny more would be unnecessary and Superfluous, in regard that our faithful well deserving Philosopher hath described the same clearly and expresly in divers places in his Relict Writings; and the like hath been done also by the sharp-sighted and deeply Learned Raymund Lully, where the Reader will find it with all circumstances: and therefore remain but with these two Authors, and do not seek for it further from any other, and you will truly find so much iustruction in them, as you shall need: unless that by the just judgement of God the eyes of your understanding be blinded, because of your pride, covetousness and worldly pleasures, for then you will truly not apprehend any thing of it, but they would be sealed books and meere rid∣dles to you. Now this spiritual fire and softning essential Water separa∣teth the pure Anima from the Me∣tallick Body, and dissolveth the same in such sort, that it is reduced, ad primam materiam, softned to the in∣most Center, and become a penetra∣ting

spiritual substance or quinta es∣sentia: But this spiritual fire hath not only the efficacy just now spoken off, but also barely of it self and alone, hath such great virtues in Physick, that its manifold and innumerable ef∣ficacies are highly to be admired at; for it is ten times more powerful in operation, than the former Spirit, which is forced by a strong Fire from the Alcali mixt with clay, which for all that in its Virtues surpasseth the usual Medecines, as the Sun exceedeth the Moon in splendour; And this Fiery Spirit is the same, which our Philo∣sopher thus highly commendeth to all faithful Physitians, saying: In pas∣sivâ deceptione Scholarum humoristarum cap. 1. §. 89. these notable words, wor∣thy to be marked with golden Letters; sin vero penitiori recessu aliquid perti∣nacius occultiusque restiterit, assumenda sunt Alcalia Volatilia, quae instar sa∣ponis cuncta abstergunt; mirum sanè, quantum Sal Tartari, vel unici, vo∣latile factum, non praestiterit, nam om∣nem è venis amurcam detergit, & obstru∣entium contumaciam, dispergitque A∣postematum suscepta conciliabula. De

hoc salis (& non olei) spiritu; verum est illud Paracelsi, quòd quocumque non attigerit, vix alius potentior perveniet; And he saith also further, that they are equal in Virtue unto the great Medicaments, and by reason of their subtle penetrating nature do reach to the fourth digestion, his words are these. In potestate medicaminum §. 65. Fixa Alcalia si volatizentur, magnorum Pharmacorum potestates adaequant, quippe vi incisionis, resolutionis & abstersionis, delata usque ad limen quartae digestionis tenacitatem coagulatorum in vasis fun∣damentaliter tollunt. And therefore it is highly to be wished for, that the Modern Physitians would be perswa∣ded by our Philosophers intimation of the great Virtues of the Volatili∣sed Alcalies, to endeavour to get this excellent Treasure of health, and to employ it to the profit and great joy of their Patients: And although this one reason would be sufficient, to move them carefully to endeaver this preparation, yet there are two other great advantages more to be ex∣pected from thence, viz. that not only the Essences of all Metals, and of the

whole Mineral Kingdom are to be ob∣tained by the means of Alcalies Vo∣latil, as I have mentioned in the pre∣cedent Chapter with all circumstan∣ces; but also hereby, as by a sure foundation, and the first step as it were, they may attain unto the knowledge of the so highly commended univer∣sal Menstruum, the Liquor Alcahest, which ariseth from this very ground, as our Philosopher saith expresly, de Lithiasi, cap. 8. §. 2. where he answer∣eth unto those, which desired to know of him, how to prepare the Element of Fire out of copper? that the myste∣ry of the Liquor Alcahest is required thereunto; now since the Alcalies Volatil do bring the same to pass, it must needs then follow, that the Liquor Alcahest floweth from this source, wherein I have been confirmed so much the more by our Philoso∣phers Annotation written with his own hand in Paracels. his great Chi∣rurgie in the Margent. p. 102. in fol^o. upon the preparation of the Tincture of Gold, where Paracelsus teacheth to poure Alcool Vini upon the Calx Au∣ri, and that the same will extract the

Anima Auri; where our Philosopher writ thereunto: Nisi Sal circulatum in sit spiritui Vini, Tinctura ex auro non transit in eum. Now in regard the Alcalies Volatil shew forth the same Virtue in extracting of the Metallick Tinctures, as our Philosopher attribu∣teth here unto the Sal circulatum, it must certainly follow, that both these proceed from the same Foundation; which also is further confirmed by this, that our Philosopher de febribus cap. 14. §. 10. doth refer himself to Raimund Lulli, as possessor of the Liquor Alcahest, in whose relict wri∣tings we find the Doctrine of the Volatilisation of Alcalies more excel∣lently and largely handled, than in any other Philsophers books; and therefore I also commended him to∣gether with our Philosopher most of all to the Reader: from all which, as infallible arguments, I do conclude, that by diligently exercising himself in the Volatilisation of Alcalies, one may ascend as by a sure step unto the Mystery of the Liquor Alcahest it self, whereunto God will raise his Elect Workmen.

CAP. IX.

How the extracted Tincture of Copper is further to be carried on to perfecti∣on; and how it performeth its Virtue and operation in the Body of Man.

THe Copper being not stated in such a perfection by Nature as gold is, therefore the way to proceed with Copper, concerning its final perfecti∣on is different from the process of gold in this point; for when the Tin∣cture of this is separated from its Body, it needeth no further perfecti∣on, but then the Anima auri is alrea∣dy perfect enough, because it had obtained its perfection already by Nature, and its Maturation, before it came to the hands of the Artist; yet hereby is not denyed, but that this by nature perfected Tincture may be made perfecter yet, and advanced to a plusquam perfection, for the same

may very well be performed by the Noble Art Chymia, as the books of the Wise do abundantly testifie: But this is besides our purpose here, it being my intent only, according to our Philosophers guidance to subsist in the single perfection and to set forth the same, and because the tin∣cture of Gold hath the same already by Nature, there needeth no more but to administer it to the sick and necessitous; but the case is not the same with the Tincture of Copper; for the Copper and its Sulphur is not fixed, but of a middle condition betwixt the throughly fixed Gold, and the to∣tally Volatile Minerals, and therefore its Anima could easily be destroyed and consumed by the Violence of fire, if it should not discreetly be handled; and therefore it is necessary, that according to our Philosophers do∣ctrine this Gold-like, cleanly separa∣ted Anima be Coagulated and fixed, and this by the Virtue of Fire, which is able to ripen all imperfect things, and to make them durable. But the Fire must be ordered in this business, according to the ordinary

course of the whole Nature, which from year to year without ceasing doth maturate and concoct unripe things to their highest perfection, which maturation is performed by steps, beginning with a gentle and weak degree of Warmth, and so rising till to the highest degree of the great∣est heat, whereby at length perfect maturity is obtained: And this same must be the way of your proceed∣ing, and therefore you must know, how to govern your Fire according to Nature, that you do not give it too strong before the time, for else you would burn and spoyle this Noble Gold-like flower, insomuch that after∣wards it could not shew forth the tenth part of that efficacy, which else it might, being agreeably unto Na∣ture digested, and Fixed slowly and by degrees. But that it may be the plainer to you how to proceed, and that you may not easily mistake, ob∣serve but, and mind well the words of our Philosopher, in Duumviratu. §. 9. where he saith first, that it must be coagulated, and afterwards fixed; Now you know, that Coagulation is

to be done by a farr gentler degree o•• Fire then fixation; and therefore be but guided by these two words, and first Coagulate softly, in regard that it is become like Oyl by the Fiery moysture of the Philosophick Menstru∣um, which not only reduced the Ani∣ma Cupri back to its first radical moy∣sture, that is to such a State, as it was in, at its first rise or beginning; and therefore also by all the Wise is called Reductio in primam materiam; but also this radical moysture of the Gold-like Tincture of the Copper hath some part of the essential moy∣sture of the Alcali Volatil remaining with it still, as I mentioned in the precedent Chapter, wherewith the inmost of the Tincture, by reason of their uniformity in substance, hath so united it self, that each one is incli∣ned inseparably to remain with the other; And therefore this Noble Oyl must first be coagulated by a slow pace, to the end that it may contract it self, and so thicken and grow tough and hard at length. And this being performed, then afterwards, the other word of our Philosopher viz. fixation

must also be effected, and so the co∣agulated powder leasurely carried on to such a fixation by the augumented degree of Fire, that it may be able to undergo the strongest force of fire without change or damage, and then it is throughly perfect. To which perfection it must of necessity attain for to deserve the name of Sulphur Philosophorum, and to be able to cure all diseases: Sulphuribus enim minera∣lium, saith our Philosopher p. 460. correctis atque perfectis, tota morborum cohors auscultat. Before they are brought to this pass, viz, to be whol∣ly perfect, it cannot be expected that all diseases should yield unto, and flee from them, and therefore their ad∣vancement unto perfection must of ne∣cessity be so ordered and carried on, as even now hath been taught. And when you have brought your business to such an happy issue, you will have such a perfect Medicine, as cureth not only Ʋniversaliter all diseases as a true Panacaea, but also performeth its o∣peration clean otherwise than all other Medicaments, whither made of Ve∣getables or Animals. For the Sul∣phura

or animae metallicae being a meer fire (and therefore also called by the Philosophers Elementum ignis, in Metals and Minerals) they also performe their operation, as fire useth to do according to its nature, viz. by warming or illuminating; so this no∣ble Tincture of Copper sheweth forth its vertue in warming; hence it is called by our Philosopher excellens calidum, very much warming in Duumviratu. §. 9 And then secondly, by Illumination, for it illuminateth and raiseth the life-spirit, called by our Philosopher Archeus, and mindeth the same of its office, furnishing it also with Light, Power and Vertue: for although this noble Tincture hath no combustible or consumptible Light now, nor is such as it was before in its first rise, as like∣wise Gold it self, viz. a combustible Sulphur, and so consequently a ter∣minat or extinguishable Light, and therefore also now doth not light forth after a common or visible way, as the kindled Sulphura Mineralia do; yet notwithstanding the same being stated by art into a much higher and more excellent condition then it was

by nature, doth now lighten in a far more eminent way, and casteth forth its unchangeable and interminable light and splendour; for now, as its nature is invincible by fire, and so become a far more excellent fire than the common so likewise its light is far more eminent and reaching than the common corru∣ptible light, because that its light is in∣terminable and such as will never cease, in regard that its Light answereth the nature of its substance, which being in∣corruptible, consequently its Light also is indestructible and inconsumptible; and therefore being received into the sto∣mack of Man, the stomack cannot act up∣on it, nor change it; but only suffereth it self and its indwelling Archeus to be warmed, illuminated, and irradiated by this heavenly Tincture, which done, this Tincture without any change goeth a∣way through the natural draught, in its former weight, efficacy and splendour; and it is able infinitely again and again to exsert and shew forth the same power, vertue and help, which it hath shewn be∣fore, if it be pickt out of the excrements and made use of again. Our Philosopher teacheth the same very profoundly, and

with a through satisfaction unto a truth desirous mind, whereof I will here set down a singular passage of high concer∣nment, out of his book and tract called, In Verbis, Herbis & Lapidibus magna est virtus, that you may have it here toge∣ther, and need not look for it there: Mark and ponder the same well, for ma∣ny Mysteries lie hidden in it. His words are these, Radialis commistio argenti vi∣vi admiranda est, si argentum vivum ma∣cereturin magna aquae communis quantita∣te; haec nam{que} etsi ne minimum quid de ar∣gento vivo in se sorbeat, aut ad sui natu∣ram convertere queat, attamen ab argento vivo proprietatem, non item substantiam mutuat, sic ut pota aqua ejusmodi necet lumbricos universos & ascarides, existentes etiam, quò potus iste nunquam pervenit, quippe qui mox totus in lotium rapitur, fit{que} aqua ista contra lumbricos validior, si se∣mel cum argento vivo bullierit; sic unica uncia argenti vivi millies poterit mensu∣ram aquae inficere, attamen permanere in pondere & proprietate pristinis. Sic nempe Scholae etiam invitae addiscunt, quod quaedam agentia citra passionem aut re∣actionem patientium, liberè semper, in∣defessisque viribus agant, & perstante eo∣dem

sui semper pondere. Argentum vivum nempe agit in aquam, eique impri mit sui characterem, non tamen vicissim quidquam ab aqua repatitur. Manifestum est itaque, quod vis quaedam medica transferatur, mutetque suum subjectum naturale, et abeat in objectum peregrinum solo velut radio vel aspectu sui, ita tamen ut licet objectum pe∣regrinum acquirat exoticam sibivim, agens tamen inspiransque initium, ne quidquam de suo pristino robore aut pondere amittat, remittat{que} fit nempe id abs{que} ulla argenti vivi passione, diminutione, mutatione, debi∣litate aut alteritate. Exemplum sanè hoc loco adductum inservit argumento de vir∣tute propemodum infinita remediorum ce∣lebranda. Quae res postquam in Minerali∣bus saepè ac diversi-modè subter experien∣tiam tracta fuisset, me edocuit tandem, quod antehac nemo mortalium fortassis ad∣hûc opticè atque intus perspexisset; qualiter remedia abstrusiora operarentur, quodque nimirum citra sui dissolutionem aut inte∣ritum, citra sui penetrationem, intro-ad∣missionem, commisturam & commutationem liberè etiam eminus, agant in sopitum vel succensum Archeum, so lo quasi sui aspectu, irradiatione vel ejaculatione suarum vi∣rium in medio productarum, retentis ad∣huc

pristinis & non mutatis (NB) ponde∣re & proprietatibus, adeoque TE∣STANTƲR EJƲSMODI ARCANA, SE INFINITAE BONITATE PRO∣PINQƲA, dum propemodum ac quasi infinitas sensim vires spargant. Qua∣propter non impunes manebunt medici, dum pauperes quandoque se neglectos eju∣labunt in judicio novissimo, qui absque impensis ullis facilè atque obiter sanari potuissent. Igitur arcana nequeunt unquam abire in alimentum, quia ser∣vant suos fines, ut quae non in cibos, sed in pharmaca sunt destinata, pharmaca perseverent intrò assumpta: incipiunt namque in stomacho (quem animae sedem alibi ex professo demonstravi) radium directum suarum virium ac virtutem dotalem exponere, & quorsum à Deo destinata sunt, unde demum in totum corpus spargitur hausta in Archeo vis ra∣dialis irrorata, & sanitas inde succedens avidè suscipitur. Sic nimirum oblatis hujusmodi universalioribus remediis con∣tingunt sanationes, quales prodidi in foute naturae contingere ac eidem deberi, qualesque Paracelsus pollicitus est, ac dein Butlerus me spectante, minima videlicet confermentationis applicatione

est executus. Certè postquam haec specu∣latio penitiori contemplatione me sub se attraxit, clarissimè ac opticè quasi cog∣novi, in causis occasionalibus ac in pro∣ductis excrementitiis quidem haerere sor∣des, peculiarium morborum suscitatrices; attamen ipsum morbum totum ejusque remedia, considero in Archeo scilicet alterato vel pacato, adeoque minimo attactu, vibratione, jaculatione, imò solâ radiatione sive illuminatione (modò in sede animae sensitivam vitam attige∣rint) perfici ac compleri sanationes, non habito causarum occasionalium aspectu. Idque potentius aspicio in Mineralium remediis Sulphureis, putà in Sulphure Veneris, stibii, ac potissimum in Sulphu∣re Glaurae Augurelli: quae Nympha alio nomine proprio caret hactenùs. Etenim ejusmodi Sulphura, quia longius distant ab humanâ natura, quam tota vegeta∣bilium cohors, atque interca insignes dotes à Datore obtinent, ita quoque ple∣nissimè & pertinaciter resistunt, ne à digestivâ in alimentorum rempublicam deflectant, atque ideò servent geneales sui potestates liberas & infractas. Ma∣net nimirum Mineralium crasis integra, aptiorque ad dispergendum radium sui in

Duumviratum sedem animae. Sic nempe Mercurius Diaphoreticus ultimatum suae Entelechiae scopum acquirit per ruborem Sulphuris ascendentis, cui Sulphur Mercurii unione indissolubili nectitur; Hactenus euim Mineralium Sulphura sub Vulcano adipiscuntur extremum intenti∣onis medentum complementum. Hortor itaque tyrones addiscant Sulphura spoliar•• vi peregrinâ ac virulentâ, sub ejus nimirum custodiâ abditur ignis vitalis, Archeum in scopos desideratos placidissimè deducens. Sunt videlicet Sulphura quaedam, quibus correctis atque perfectis tota morborum cohors auscultat, utpote quorum pluralitas in unitatem Archei, tanquam in pugnantem pugnum contrahitur. Hoc pacto in ipsa animae sede combinatoque Duumviratu, amentiae appoplexiae, caduci, paralyses, vertigi∣nes, asthmata, hydropes, atrophiae, im∣manesque defectus annihilari vidimus, stupente scilicet ipsa natura.

By which excellent discourse four secrets are discovered: First, that the Sulphurs of Metals and Minerals, by the Artists hand being corrected and perfected, or brought to the highest perfection, viz. fixation, do then uni∣versally

heal all diseases. Secondly, that they shew forth this heavenly vertue after the nature and manner of a shining Light, enlightning all dark places and corners, that even so the Metallick fixt Arcana medica with their splendour and wonderful Light (by God bestowed upon them) do illuminate and irradiate the Archeus, which is darkned and obumbrated by Diseases, injecting new powers of Light into him, and raising him to a new Life, in which sense I gave this Treatise the Title of a Medicinal light, because therein I plainly shewed (out of our highly gifted and illuminated Philosopher) the way to obtain such a glorious Light, eminent for the restoring of health, insomuch that e∣very one that is chosen for it by God, and borne to it by Nature, and so is dupliciter electus, may easily attain to this Mystery of the Light of Nature. Thirdly, this Text teacheth also, that these Metallick Arcana of Light, after they have afforded their great help and shewn forth their power, are ne∣ver a whit diminished either in their substance or weight, but remain in

their former quantity, and unchang∣ed and incorrupted in their heavenly vertue, power and quality, and may be used again and again without end. Fourthly, that these three now men∣tioned great Vertues and unexpressible powers, have their rise from the neer∣nesse of the Metallick Arcana with the eternal infinite goodnesse, which is the invisible heavenly substance, and that as to their inward root, they are one degree neerer to, and deeper in the interior heavenly World, than all other Visible, Palpable and Cor∣ruptible created things, us our Author intimateth in these words, Adeoque testantur ejusmodi arcana, se infinitae bonitati propinqua, &c. Which great wonder of God and Nature, hitherto utterly unknown to, and hidden from Men, hath by divine irradiation been discovered as it were afar off, by our Philosopher, but not so genuinely and intirely known to him as to all its parts, as it was to that highly illuminated and anointed instrument of God, the Ger∣man or Teutonick Philospher and won∣der-man, Jacob Bohmen of Gorlitz, who not only in his books de signatura

rerum de tribus principiis, Mysterio magno de Triplici vitâ, and more others, doth very profundly and compleatly explain this Mystery, but also speak∣eth of and teacheth other and the greatest mysteries of God, and of his manifested Nature, with such exube∣rant wisdom, that one must be asto∣nished at the great and profound knowledge, which this highly illumi∣nated Man of God had, as well in di∣vine as natural secrets, and by the command, instinct and merciful will of God hath left unto us in his books, whereof he writ above thirty. Where∣in are comprehended the greatest hi∣therto hidden Mysteries of God, what he is in his Essence, and in his holy Trine-Number or Trinity of persons, how before all created visible things he hath created an eternal Nature, of which afterwards he made the Angels, and how it came to passe, that some fell and raised the eternal otherwise hidden darknesse for their eternal ha∣bitation; Others, on the other side, persisted in the place of their Creati∣on, and so are confirmed in their state of holiness; Also, how God

further in the room of the fallen and rejected Angels created Men in the very same place, from which Lucifer was thrusted forth or ejected, and how that Lucifer envying this happinesse unto man, seduced and perswaded him to fall from God, and cunningly beguiled him; all which the infinite mercy of God knowing from eternity, resolved already from Eternity with himself, to look in mercy upon this poor, by the subtlety and fraud of Sa∣than, fallen Man, and to come to his assistance with his holy substance of the inexhaustible Loves-Source it self, to unite the same with the fallen humane Nature, and so with a strong might and Divine power to destroy the de∣sign of Sathan, through the fallen humane Nature, and so eternally to possesse his former Seat or Throne; and how all this properly came to pass that the eternal infinite God united himself indivisibly with humane Na∣ture, and by such an union opened again the Gate unto the Kingdom of Heaven unto all Mankind: And how Man must be born again the second time through this, and so united again

with the substance and body of God, and become a true child of God, borne out of him, and in this manner may eternally be and remain with him. All this and very many other Mysteries of the like nature; as also of the exte∣rior Nature of Metals, and their hea∣venly Vertues, of Hearbs, Beasts, Sun, Moon and Stars, and of the generati∣on of the whole Nature, and all exteri∣our visible things, yea of the great stone of the Wise also, are in his books so profoundly and knowingly handled and described, that every hungry and truth desirous mind cannot sufficiently rejoyce and delight himself in such a high light and exposition of such hi∣therto unheard of, and altogether hid∣den wonders, and I am of opinion, that the bottomlesse mercy of God hath set up this Jacob Bohme (whom the learned after his death by reason of his great wisdome called the Teuto∣nick Philosopher) and also this our Philosopher Helmont, as two bright-shining torches for this present age, which is the dregs and sinck of all un∣godliness, unbelief, wickednesse, and perverse damnable life, to try whither

this Modern Lip-Christendom, which is quite dead as to God, and totally alienated from the Life of God, will open their eyes and see by this double Light of his mercy set up, and so acknowledge or own God their most blessed Creator, walk in his light, and bring forth the due fruit of Holi∣nesse and Obedience, before the ter∣rible Wrath of God rush in upon them consuming, devouring and de∣stroying all such unfruitful Trees, which Vengeance is already begun: Therefore, Happy and Blessed is he, that acknowledgeth the same, and followeth this Light, which God by these two Men of wonders merci∣fully granted unto us, and entereth into the way of true child-like obedi∣ence of faith, for to be a true Labou∣rer in his Vine-yard, as a good hus∣bandman over the work of the Lord, such a one may confidently hope for the fruit, which God by these Instru∣ments promised unto us, and not on∣ly receive them yet in this World, but also enjoy them eternally. There∣fore be admonished, O you Physiti∣ans, such as have yet a spark of the

Child-like fear of God in your hearts, by what the tuba of this Age, our Philosopher, in praefatione super Igno∣tum hospitem morbum, saith §. 9. 10. Moneo hortorque sapientes hujus mundi, quod errores & inscitiae Medentum non se mihi paulatim aperuerint, ac sensim intrârint in animam meam, ita quod unum post aliud conceperim aut medita∣tus sim; nimirum quòd primum consi∣derarem scholas deceptas circa mistionum. Elementarium congressum, temperiem, complexiones, morbosasque distemperaturas, inde verò provolutus essem circa errores Catharrorum, ac deinceps demum quaesi∣issem radices, causas & quidditatem morborum ac remediorum. Nil sanè ho∣rum. Nam si unum post aliud mihi in∣notuisset, existimassem omnem hujusmodi progressum, esse rationis ac Phantasiae inductiones erroribus atque fallaciis op∣portunas. Sed postquam totum simùl, nempe Medentum inscitiae, tàm in cog∣nitione causarum, morborum, quam re∣mediorum & applicationum, unicâ lucis fulguratione conceptum intellectualem obumbrasset, indubiè cognovi, hoc talen∣tum ad proximorum utilitates datum, ideoque propinandum Cathedris, à qui∣bus

correctio expetitur expectaturque, iisque sub indictione gravioris paenae seriò proferendum.

CAP. X.

That the Sulphur Philosophorum is al∣so to be had from other Metallick bo∣dies, besides the Copper.

THere will be not a few, which after they have read the, by me cleared, Doctrine of our Philosopher, con∣cerning the Sulphur Philosophorum, may chance to be of opinion, that only the Tincture of Copper is that highly commended Sulphur of the Wise, and that we must remain only with this Subject, and only thence look for this Noble treasure of health. But no such matter; for the Anima Cupri is called Sulphur Philosophorum, not in regard of any singular prerogative and precedency it hath before other Metallick bodies, but only therefore, because it is conducible for a long and healthfull Life, and therefore as

a great secret is only sought for by Wise and Understanding Men, who aimed not at mony, riches, honour, pride, and Lust of the flesh, nor would they spend their precious time upon such fading muck, but on the contra∣ry they employed all their under∣standing and knowledge (vouchsafed unto them by God upon their hearty prayers) hereupon only viz. how to preserve a sound mind within a sound body, and to make this use of the Virtues which God endowed Nature withall, that they might remain in health and enjoy a long Life, thereby to have the fruition of the great wonders and guifts of God for many years, and so to be able in health to bear much fruit unto their gracious Lord God, as faithfull Labourers in his Vineyard, as our Philosopher wit∣nesseth in Butler, pag. 473. in these words: Nihil aeque victoriosè in humi∣dum radicale agit atque primum ens Cupri, vel ad vitam longam Sulphure Vitrioli esse benignius, utpote quod idcir∣co Sulphur Philosophorum indigetat; and in Duumviratu saith he: Sulphur Cu∣pri inter arcana ad vitam longam, &

catervam aliquot morborum fugandam, commendabile; and de Lithiasi cap. 8. §. 8. he saith: Cum Sulphur istud ex∣ternum, quale è Cupro trahitur, non sit necessarium metallo perfecto; Cupro au∣tem istud Sulphur sit à Deo inditum, ergo necesse est istud Sulphur Veneris habere suos fines ad necessitates ingrati hominis conducentes, pro infirmitatibus scilicet humanis, supra omnem metalli∣cae perfectionis dignitatem. In regard therefore, that the Tincture of cop∣per is called Sulphur Philosophorum only for this reason, because it is ad∣vantageous for a long and healthy Life; but now such an universal Me∣dicine also may be made of other Metallick Bodies; it must needs fol∣low, that in other Metallick Subjects also such a Sulphur Philosophorum may be found, and that it is not necessary to remain only with the Copper; but that I treat most of Copper in this book, and make but little men∣tion of the other Metallick Bodies, is done therefore, because I proposed unto my self to subsist in our Philoso∣phers Doctrine, which he left unto us, and intended most of all to clear the

same in this Treatise, whom, because he maketh mention of the Anima Cupri, I followed here. Else, all Me∣tallick Bodies may thus be proceed∣ed withall and analysed, and the Tincture obtained in like manner, as here of Copper hath been taught, which by due maturation having at∣tained unto its perfection, is like∣wise the Philosophers Sulphur, as well as the Tincture of Copper; And therefore the method pointed out for to obtain from Copper its Anima, may also be observed in dissecting of other Metallick Bodies, and it is not necessary to enlarge further of it, they being all comprehended within the compass of one and the same process; But let not the Reader think, that by the word Metallick Bodies, I mean on∣ly the known, and by every one cal∣led Metals, as Gold, Lead, Tin, I∣ron, &c. by no means, for if this had been my meaning, I would not have put Metallick Bodies, but Metals in the Title of this Chapter; but by the word Metallick Subjects I under∣stand such Minerals, which have the like fixedness as Metals, which

though they may not be melted like other Metals, yet therefore are to be named Metallick, because they have not only the like fixedness; all Metals, but also approach very near unto Gold in point of fixedness, and con∣sequently I understand by the word Metallick bodies, as well all Metals, as also all that hath the like con∣stancy as Metals have: But that in such Metallick Subjects the like vir∣tue, yea as high is engrafted as in the Metals themselves, yea almost as good as in Gold, let not the Reader think it strange, but rather hear first, what the highly guifted Para∣celsus hereof mentioneth, and after∣wards understand also my informati∣on; Now Paracelsus intending to shew, which Subjects besides the known Metals participate of the pri∣mum ens auri (which is the true Sul∣phur Philosophorum) saith de separati∣onibus rerum naturalium. p. m. 906. sub titulo of the separation of Minerals: Now it is further requisite and neces∣sary to treat of those things whereof Metals grow and engender, as the three Principia, Mercurius, Sulphur

and Sal; also other Minerals, in which the primum Ens Metallorum is found, that is the spirit of Metals, as you see in Marcasites, Granats, Kakimia, red Talck, Lasur, &c. and the like, wherein we have found the primum ens auri, by the degree of sublimation, &c. of this primum ens you are to know, that it is a Volatil Spirit, which still lyes in the Volatility, e∣ven as a Child in the Womans womb, (and therefore also these Sulphura are called by Paracelsus in other pla∣ces Sulphura Embryonata) which sometimes resembleth unto a Liquor, and sometimes unto an Alcool. Now he that intendeth to have the pri∣mum ens of every one of those bodies, and to sever the same from thence, must of necessity have great experi∣ence in the Spagyrick Art, and have much worked in Alchymie, else he will little effect here, but rather loose his labour. But for as much as con∣cerneth the separation of Minerals, it is to be noted, that many such things are separated by the degree of sublimation, the fixed from the unfixed, all spiritual and Volatil bo∣dies

from the fixed, and in like man∣ner as you have understood of Metals, so with all the other Minerals one and the same processe is to be used through all degrees, as the Spagyrick art doth teach, &c. Hitherto Paracelsus. Whereby we clearly see that one and the same processe is to be used to sever the pure, or the Primum Ens, that is, the gold∣like soul from Minerals (as Paracelsus calleth them here, but by me are tearmed Metallick bodies, not only in regard of the forementioned reason, because they stand in the like fixity with metals, but also to distinguish them from other Minerals that are wholly Volatil which properly are called Minerals by me, whereof men∣tion shall be made in the following Chapter) as also from Metals, and that it must be done by Volatilisation, as I have faithfully taught before. Also Paracelsus teacheth us what sub∣jects those are, in which as well the primum Ens Auri (which is the true Sulphur Philosophorum) is contained, as in the Metals, viz. in Marcasites, Gar∣nets, Kakimia, red Talck, Lasur, &c. which though it be certainly so, and

experience also confirmeth the same, especially in the Garnets and red Talck, in which an extraordinary fair Gold∣like Tincture lyes hidden, yet there are other Corpora also, wherein the Sulphur Philosophorum is as excellent as in these, viz. in the Magnes, Smiris, Vitriol, Rubrica, Lapis Calaminaris, and of all most rich and plentifully in the Lapis Haemathites, which is throughly replenisht with the primum Ens Auri. And therefore also crude and unprepared, if it be but only first ground and reduced into a very fine and impalpable powder, sheweth forth most excellent vertues in Physick, as experience will verify unto the dili∣gent searcher of the secrets of Nature. And it is also known in the famous City of Hamburg, what great cures about twenty years ago have been done there by a Scotch man, who was but an Ideot, insomuch that all the City were astonished at it; but by the envy and hatred of wicked men he was quickly rid out of the way, and killed with poyson, and is much bemoaned by all, and therefore by the Magi∣strate there (as I am credibly inform∣ed)

is set a great summe of money to find out him that hath committed that murther. Now this man used no∣thing else but the Haemathites ground to an impalpable powder, and after∣wards ground with oyl of Fennel seeds, as the late most Illustrious Prince, Duke Augustus of Anhalt, of happy memory hath told me, and with much industry got it from the Authour: These great Vertues of the Haemathites are also known to many of the com∣mon people in divers countries, in so much that great Territories are to be found, in which the use of it is so well known, and so highly esteemed, that they use it as a Panacaea in all their in∣firmities, as among the rest appeared unto me in the Dukedom of Borussia: for travelling once from my parents in law unto the fair at Konigsberg for to buy some necessaries, I took a peasant with me for to carry my luggage for me, and coming to a Mercers that had all kind of Wares, as Whetstones, Fire∣stones, Table-books and the like, and mong the rest Blood-stones also, which the Peasant espying, he made unto me a very low curtesie, and very humble

prayed me, that I would buy and be∣stow upon him such a red stone (for he knew not its proper name to call it by) for a fairing, which he would acknow∣ledge for a singular favour and love unto him. I demanded what he would do with it? He answered, Dear Sir, if you knew what excellent vertues are in this stone, you would likkwise high∣ly esteem of it: I said, what can it do? He replyed, This is our Medicine, when we aile any thing, then we grind it very small, and take it with a little Vineger, and thereupon recover our health; Afterwards coming home a∣gain, I asked my father in Law, whi∣ther that there was such a custome amongst his Boores, as to take their refuge unto the Blood-stone in all their diseases? To which he answered, yea, adding, that not only there neer him, but also in all that circuit questionless there was that custome amongst the Boores. This his Gold-like vertue, his signature also sheweth forth, not in his outward appearance of an unfightly brown stone, but being dissolved: For if you make a very strong Aqua Regis of the spirit of Salt-peter drawn off from

common salt (for common Aqua Regis, made after the usual way of Aqua fort and Salt Armoniac, dissolveth so little of it, that it is not worth the pains) and dissolve therein the Haemathites made into very fine powder, keeping it in a due heat: and if you dissolve also of the choicest, and pure-finest Gold in the like Aqua Regis, and compare the solutions together, you will see, that the solution of the Haemathites sheweth as glorious and of as fair▪ a Gold colour as the other of the best Gold, yea rather exceeds in splendour. And therefore let not the Reader won∣der at it, that Paracelsus, and I also do hold, that in many other subjects, besides the Gold (which deservedly hath the pre-eminence above all, and its tincture is Eminenti Gradu called Sulphur philosophorum by the wise, which none will deny, unlesse he be quite a stranger unto, unacquainted with, and altogether unexercised in Phi∣losophiâ Chymicâ) and the Copper, the primum Ens Auri, or Sulphur Philosopho∣rum is to be found, their great vertues shewing forth the same, and as expressed seals of bountiful nature, convincing us of that truth.

CAP. XI.

That the Sulphur Philosophorum may be got also of Volatile Minerals.

WHat I have taught in the prece∣dent Chapter, viz. that also of such other Metallick bodies which are of the like fixity with the Metals, the Sulphur Philosophorum is to be obtained, this may peradventure sooner be re∣ceived and granted by the Reader, than what I am now going to demon∣strate, viz. that of the wholly volatil Minerals, such as Antimony, Auripig∣mentum, Zink, and the like, that same Treasure of health may also be extra∣cted. However not only Experience, but also many wise men in their books do witnesse this truth, which I do intend to prove in this Chapter. And al∣though it be besides my purpose, to treat of the Volatil Minerals, and the treasure of health contained in them, and that this Treatise reacheth only thus far, viz. according to our Philo∣sophers

Doctrine and instruction, faith∣fully to explain the way to get the Sulphur Philosophorum from Copper especially, and within the compass of that processe also, how the Tincture of life is to be had of the other Metals and Metallick bodies; yet I cannot forbear (in regard that the Sulphur Philosopho∣rum as well made of Volatil Minerals, as also of the fixer Metallick bodies, is altogether of one and the same Nature, Property, Power and Vertue) here to mention how that Jewel is to be got of the Minerals also. To make it the more plain for the longing seeker of Truth, be it known to him first in Ge∣neral, that as the Volatil Minerals are very much different from the fixed Metallick bodies, in that the former are altogether Volatil, open, and ve∣ry neer unto the first being; on the other side, the Metallick subjects are fast coagulated and lockt up by nature and its fire, and so these twofold sub∣jects, as to their inbred nature and condition, do very much differ: so likewise there is a vast difference in their preparation, for the volatil Mi∣nerals neither must nor need at all to

be proceeded with, like the fixer Metal∣lick Subjects, which first by potent double corrosives must be freed from their hard bonds, and raised as it were from death, and so quickned, which is altogether unnecessary in the volatil Minerals, because that they never yet entred into such a hard coagu∣lation, nor were lock't up in death as it were, but are still Volatil, lively, and active: and therefore also another method of proceeding must be used about them. Also the way of getting the Medicinal Treasure from Minerals being not one and the same in all, but Various, viz. in each Mineral a sun∣dry way, according to our Philoso∣phers instruction; therefore also I will mention the preparation of one or other by it self, as farr as our Philo∣sopher doth give occasion. First, our Philosopher commendeth unto us the Sulphura Mineralium in general and indistinctly, when he teacheth that they being corrected and perfected, will then cure all or most diseases, which sufficiently evidenceth, that after they have attained unto that perfection, that then they are the

Sulphur Philosophorum, as well as other metallick bodies, because that the Nature and condition of the Sulphur Philosophorum is to be a Panacaea, which being asserted by our Philoso∣pher of the mineral Sulphurs also, they are therefore also of the same dignity with the others, because that they cure Ʋniversaliter the infirmities of Humane bodies as well as the other, whereof our Philosophers words, in his Discourse quoted in the ninth chap. are these: Ipsum morbum totum ejusque remedia considero in Archeo alterato vel pacato, adeoque minimo attactu, vibratione, jaculatione, imò solâ radiatione sive illuminatione perfici ac compleri sanationes, non habito causarum occasionalium respectu; idque potentius aspicio in mineralium remediis Sulphureis, putà in Sulphure Veneris, Stibii, ac potissimum in Sulphure Glaurae Augurelli, quae Nympha alio nomine proprio caret hactenus, &c. Hor∣tor itaque Tyrones, addiscant sulphura spoliare vi peregrinâ ac virulentâ, sub cujus nimirum custodiâ abditur ignis vitalis, Archeum in scopos desideratos placidissimè deducens: sunt videlicet

Sulphura quaedam, quibus correctis at∣que perfectis tota morborum cohors aus∣cultat, ut pote quorum pluralitas in uni∣tatem Archei tanquam pugnantem pug∣num contrahitur. Hoc pacto in ipsâ ani∣mae sede combinatoque Duumviratu, amentiae, apoplexiae, caduci, paralyses, vertigines, asthmata, hydropes, atrophiae, immanesque defectus annihilari vidimus, stupente scilicet ipsâ Naturâ. In which discourse our Philosopher nameth unto us three sorts of the Sulphur Philosophorum, that is of such a Tin∣cture which Ʋniversaliter, as a true Panacaea, healeth diseases; the first sort he taketh from the Copper, whereof hitherto sufficiently hath been spo∣ken, and which doth not properly belong to this Chapter, but to the Metallick bodies.

The other sort he saith, is made of the Glaura Augurelli, which he calleth in another place viz. inter imperfectiora, Metallus primus, sive masculus (as much to say as Pater Metallorum) and inter arcana Paracelsi he termeth it also Electrum minerale immaturum, and declareth, that this Mineral hath a combustible Sulphur, which is the

King of all Mineral Sulphurs, and therefore also the highest Tincture for health is prepared of it, which for that reason is called quinta essentia membrorum, and arcanum Tincturae by Paracelsus. Now this Mineral as it is hidden, and known to very few (and hence not called by its proper name by our Philosopher, but only Nym∣pha) as to its nature: so, and much more secret is its▪ Philosophick pre∣paration, whereby its Volatil com∣bustible, stinking, unripe Sulphur, is exalted to the glory and dignity of Sulphur Philosophorum, yea so highly, that after it hath attained unto its highest perfection, it surpasseth all other Philosophick Sulphurs as far in splen∣dour and glory, as the Sun the o∣ther Stars: and therefore also our Philosopher relating and commend∣ing the above mentioned three kinds, he addeth the word especially, or a∣bove all other, to this Sulphur; and hence also numbring up the Arcana Paracelsi, he sets this uppermost, ex∣presly mentioning, that this Arca∣num is the greatest of all, saying: Imprimis tinctura Lili ab Electro mine∣rali

immaturo in vinum vitae redacta, cujus una pars est Metallus primus, al∣tera verò membrorum essentia. But the manner how to obtain this great Jewel, and King of all the Arcana, he expresseth thus: that first the com∣bustible Sulphur (which if it be burnt yields a blew flame) is to be separa∣ted from its Mercurial body, which may be done after that way as hath been taught of Antimony in the se∣cond Chapter, for so long as the Mi∣nerals are still Volatil, open and combustible, one process serveth for all, for to separate their Sulphur from them, viz. by a fiery Alcali; Upon this severed Sulphur is to be poured its own (pertinent and only serviceable) corrosive (which is no∣thing else but the Liquor Alcahest, as appeareth by all circumstances) and distilled and cohobated thence, until the Sulphur come over like a red Oyl, &c. which not being practicable or feasible by any other but him that is Possessor of the Liquor Alcahest, therefore we will wave it, and not frustraneously detain our selves there, for he that hath that Liquor, needeth

not our instruction: but to him that hath it not, it is but labour lost to mention any thing of it, and to pro∣pose unto him any good conceptions. And therefore we will pass to the o∣ther, and by all feasible way, to ob∣tain this high Tincture of health, which our Philosopher also pointeth out: for he knowing well, that the partakers of the Mystery of the Li∣quor Alcahest are but very few, and yet out of his true assection and hearty love to the longing searcher of truth being willing, that the effi∣cacy of this most excellent and no∣blest Sulphur might be known in some sort, he left such a way of proceed∣ing, which is practicable by every one, that is but a little experienced in Philosophiâ Chymicâ, yet this kind of essence requireth and presupposeth, that this highly commended and ex∣cellent Subject be first known; for none can have experience of its glory, nor manifest its great virtues, unless he know it first: But it seemeth unto me, that our Philosopher giveth suf∣ficient information for to know it, in that he calleth it Electrum mineral••

immaturum, item Metallum primum; also in that he saith of it, that it hath a combustible Sulphur, and a Volatil Mercury, his words inter imperfectio∣ra are these: Metallus primus sive mas∣culus ab indole metallica necessariò ve∣stitur Mecurio & Sulphure Metallicis. Mercurio nempe liquido nec digitis ad∣haerente, & Sulphure cremabili in flam∣mâ coerulea; and then he ascribeth unto it also that heavenly Virtue, viz. to oppose withcraft, and to destroy the same, as he writeth de injaculatis §. 7. Inprimis electrum minerale immaturum Paracelsi, collo appensum, liberat quos spiritus immundus persequitur, quod ipsus vidi. Illius potum verò, plures à veneficiis solvisse, memini; Nemo au∣tem, qui appenso illo simplici non prae∣caverit, ne injecta intromittantur, vel ab importunis ligationibus confestim non solvatur, which virtue and great power I have seen verifyed by expe∣rience in my own little Son, who be∣ing then but sixteen weeks old, and forspoken by Wicked Diabolical peo∣ple, or fettered importunis ligationi∣bus malevolorum (as our Philosopher here termeth it) for many dayes,

insomuch that it was a great grief of heart unto us to behold the poor di∣stressed infant, for he would not ac∣cept of the Mothers breast for many dayes, notwithstanding that he was ve∣ry hungry and thirsty, and there∣fore was starved and consumed. Then I remembred our Philosophers com∣mendation of this noble Subject, and and so hung it to the childs neck, and let it hang down to the very pit of the Stomack, and so caused him to be wrapped up in his swadling cloths, and presently he fell asleep, after an hour and a halfe he wakened, and desired and eagerly fell to suck the Mothers breast, and so he amended from that very hour, to the great admiration of my self and many o∣thers, in regard that the change was so sudden and so powerful, so that I am of opinion, that others also by these described properties will learn to know this Royal Subjectum; and so is needless, for the sake of those that are worthy, to name it by a more express and significant name, than Electrum immaturum, Pater me∣tallorum sive Metallus primus, in regard

that such and the like names do suf∣ficiently expresse what it is, and truly it would not be well done at all, to describe it more plainly, for these Names do like a Printed Seal Represent its whole Nature, Essence, Rise and Property, and he that can not discover it by these Characters, is neither chosen of God, nor born by Nature for to know it, else he would well understand this Language Metallus primus, and the like, viz. what the said words and names do speak and expresse. This precious subject (which Paracelsus calleth the Red Lyon, but Basilius the God Sa∣turne) being known, it is further ne∣cessary, that the Sulphur be severed from the Mercurial part, in like man∣ner as hath been done with Anti∣mony; for this solar splendour must be first ground very fine, then mixed with a very fiery Alcali, and then for half a quarter of an hour ground together in a Morter, then water poured on, and afterwards filtred, and that which is contained in the water, that run through the filter, precipitated with an Acid Liquor,

and then that excellent Sulphur will fall to the bottom, which being dry∣ed is of a yellow colour, and burnes like other Sulphur, yielding a celesti∣al, or Skie-coloured flame; as our Philosopher mentioneth; but the Mercurial part remains in the Paper, which being dryed is kept for other uses; yet this I must mention here also, that there is yet another way to sever the Mercury from this noble Sulphur, viz. by elevating the mer∣curial part by means of such a degree of Fire as is requisite, and then it will ascend alone, and leave its red Companion in the bottome; but this way is not for our purpose, because thereby the Sulphur which remains in the bottom will be very much fixed and altered from its former combusti∣ble condition; which ought not to be in this work, as the following Mechanica left by our Philosopher doth shew forth; for he will have, that the Sulphur Metalli primi be dissolved in oyl of Cinnamon, which cannot be done, unlesse that this Sulphur remain thoroughly Vola∣til and Combustible, and there∣fore

we must Acquiesce in the first way.

Take therefore very pure and sub∣tle Oyle of Cinamon, poure it upon the said combustible Sulphur, put it in a phiol, and let it boyl till the Oyl be very red and rich of the Tincture; then poure it into a Re∣tort, abstract the oyl gently, so long as it comes clear, and when by gentle heat nothing more will come over, then let it cool, and you will have in the Retort a thick and red extract like congealed blood, which keep: the clear oyl that came over, poure again into the Phiol, and add more of the Sulphur Metalli primi to it, in case there be not enough in it, boyle it again for twelve or more howers, and your oyl will be very red again, which after Refrigeration put into the former Retort to the first thick extract, and abstract as before the oyl gently, so long as it goes clear; the Oyl that came over poure again the third time to the Sulphur in the Phiol and let it boyle as before; and being well coloured, poure it also into the Retort to the other extract:

And now put the Retort somewhat deeper in the sand than before; first draw off gently the clear oyl, and none such coming more, then strengthen the fire a little, but not too much, (that this noble flower may not suffer violence) and there will come over first a yellow and then a red oyl, poure all that is come over back a∣gain and distill in the same man∣ner again, and there will come o∣ver more yellow and red oyl; this cohobation reiterate so long and often until your Oyl do come over so red that it could not be redder, which is a sign that the Oyl can∣not contain and carry over any more of the mollified Sulphur, which you may easily know by its not increasing in rednesse after several cohobations. This tinged Oyl you must well mix and grind together, with a very dry pure Alcali warmed a little, upon a stone warmed also, work it together for an hour or two, that it be like a thin hony, and take heed that you put in not too much of the Oyl, for all that Oyl which is not exactly mixed with the Alcali, and so

not touched by it, but standeth over the same, exceedeth the true pro∣portion, and cannot be meliorated by the Alcali. Then put your mix∣ture into a little Cucurbit, and let it by day and by night, for some weeks, digest together, in such a soft or gen∣tle heat, that the oyl may not ascend, and it will at length all turne to Salt and grow hard, which being for∣ced by a stronger fire yieldeth a red Salt, the vertue whereof will commend it self.

Now we will also speak of the third subject, whereof our Philosopher maketh mention, and commendeth the same unto us, viz. of Antimony, and try whether in this also the Sulphur Philosophorum be hid, which questionlesse must be so, since it is re∣lated and put in company with the Arcanum Cupri and Glaurae, by our Philosopher. Now to extract the same out of this subject, Know that it cannot be brought to its highest perfection after the same manner as the Glaura, in regard that this of its nature and first rise is farr more high∣ly nobilitated than the Antimony,

and therefore also needeth no more but only to be opened and softned so, as that it may be able to play upon our Archeus, and communicate there∣unto its radius and splendour, and hence also by reason of the great pre∣rogative it hath above all other mine∣ral Sulphurs, it is called by our Phi∣losopher, the highest and greatest wonder of Nature, but the Anima Antimonii must first be ripened and digested by a due Fire, before it can attain to such an excellency. But how to go about this work, and con∣cerning the genuine way to proceed therewith, our Philosopher hath not left us sufficient instruction, but di∣recteth us unto Paracelsus, speaking of this Arcanum in Pharmacopolio & Dispensatorio Moderno▪ §. 49. thus: Id Paracelsus (nimirum correctionem veneni in Antimonio) in Tincturâ Lili Antimonii cum laude attentavit, per salem suum circulatum: and amongst the Arcana Paracelsi our Philosopher sets this Sulphur Philosophorum Anti∣monii in the third place, saying, Ter∣tio loco est tinctura Lili Antimonialis, ejusdem ponè efficaciae, &c. We must

therefore turne to Paracelsus his Writings, and search there, in what place he taught to prepare the Arca∣num Lili ex Antimonio, and we shall find it in his great Chyrurgia lib. 2. tr. 3. cap. 5. where he speaketh of this Sulphur Philosophorum thus: The Philosophers have tryed much with An∣timony, and prepared the same many wayes, but the true way hath not been found with them yet, but now it is come to light, and it is such a science, which all Physitians of right should know: For this purification is the entry and begin∣ning in all Diseases, whatever they be: and if it were in use, there would not so much be spoyled as is done by the sup∣posed Physitians: For therefore I call them supposed, because in all their wayes and doings, they do but only suppose, and know nothing of a certainty, which is a very great shame to Physicians. Now its preparation is this: but he that will apprehend it, must be expe∣rienced in Alchymy, for I cannot set it down in such a way as is usual with the Apothecaries. Take An∣timony changed or reduced into very fine Alcool (here the desirous searcher

of Truth is to know, that the change or transmutation of the Antimony into Alcool, doth not signify grinding into fine powder, as according to the literal sence it doth sound, but the Antimony being heavy and compact of its Nature, must by art and by the power of fire be forced to ascend in form of a very light dust, in so much that not the least remain behind in the bottom pertaining to the substance of Antimony; and this is to be repeated thrice, as our Philosopher in his Marginals mentioneth, and left behind him for information, (although the same may be also gathered from Paracels. lib. 3. cap. 6. de vitâ longâ.) then reverberate it in a close Reverbe∣ratory for the space of a Moneth, and it will be Volatil, first white, then yellow, at last red and brown, very light and spungy. Being red and re∣verberated sufficiently, take it out, and extract its Essence Lili with spi∣rit of Wine, which is to reach twenty inches over it (Here Paracelsus playes again with the word Spiritus Vi∣ni, as he did in the processe of gold in the second chapter, whereof I made

mention above in the ninth chapter, in regard that the Spiritus Vini is far too weak to extract this Tincture, but as in the processe of Gold, so here the Sal circulatum is the means, which must effect that solution and separa∣tion; as our Philosopher in the now quoted place §. 49. in dispensa∣torio novo mentioned, instead whereof the Alcali Volatil may be used, in re∣gard that they proceed from the same root and ground, as I mentioned before) and the substance of the Antimony being in the Spirit of Wine, decant it, and keep the Spirit of Wine so mixed together. This is the highest purification of the whole Lili, also the noblest and most commenda∣ble, which carrieth off all that is im∣pure in Man, and moreover all that Man can find within man. If you find out this Medicine and Arcanum, it will not make you a supposed Phy∣sitian, but a knowing one. In this manner is the Sulphur Philosophorum or Medecina Ʋniversalis Antimonii pre∣pared, and of its great and wonderful vertues you may further read in the forementioned fifth chapter of his Chi∣rurgy.

Now although this way is so excel∣lently good, that it cannot be amen∣ded, yet it is very difficult, and one may easily misse in it, because of the Reverberation, in which one may quickly be out and spoyl all. And therefore I will here set down an ea∣sier and readier way, to the end that the Truth-desirous Reader may first trye this, as being easier and surer, and so afterwards also imitate the o∣ther which is by Reverberation. There∣fore take the pure separated Sulphur Antimonii, done as taught in the se∣cond Chapter, dissolve it with the Alcali Volatil, and cohobate it so long, untill the Salt rise like a Rubie, and you have a farr shorter and surer way: But this Tincture is not perfect∣ly so vertuous as the former, made by Reverberation, which by the fire hath been brought to more maturity and perfection.

If any one please, he may also make an Essence of the Sulphur of Anti∣mony in such a manner, as even now hath been mentioned, of the Sul∣phur Electri immaturi; and this is then the true Balsamus Sulphuris for

inward use, in regard there is no difference in this at all, only there will be a difference as to their Ver∣tue.

CAP. XII.

That the Sulphur Philosophorum may also be made of Common Sulphur.

ALthough our Philosopher doth not teach any thing concerning the preparation of Common Sulphur, which ariseth to the excellency of the Sulphur Philosophorum, yet for all that it is not excluded from thence: for though our Philosopher in the place often quoted doth specify by name only the Sulphur Cupri, Glaurae, or E∣lectri mineralis & Antimonii, yet he will among the rest also have under∣stood and comprehend the common Sulphur; in regard that he saith in genere. Hortor itaque tyrones, addis∣cant sulphura mineralium spoliare vi peregrinâ ac Virulentâ, sub cujus custo∣dia abditur ignis vitalis, Archeum in

scopos desideratos placidissimè dedu∣cens. Now that the common Sul∣phur is not excluded, the highly ex∣perienced Paracelsus also doth teach, relating the same among those Ar∣cana, viz. Gold, Pearl, Antimony, which are conducing to a long Life, as it may be seen in his book of long Life, lib. 3. cap. 7. in which and in many other places more he calleth common Sulphur such a Balsome, which preserveth all things, and tin∣geth them with its tincture to per∣fection: and in his book de trans∣mutatione rerum naturalium, he saith expresly, that common Sulphur as well as Gold hath power to tinge the body of Man into the highest de∣gree of health, whereof these are his words, worthy to be considered: the Tincture of humane bodies, for to tinge them into their highest health, and expel all diseases from thence, to recover all lost Virtues and colours, to restore and renew are these, Gold Pearle, Antimony, Sulphur, Vitriol and the like, &c. being prepared or brought into their Arcana, of whose preparations we teach in other books

at large, &c. The same and in like manner he teacheth also in his book de renovatione & restauratione, saying: the primum ens which comes from Sulphur is so effectual in humano cor∣pore, that it reneweth all the radical humours with all their adherencies; and in the same book also he sets down a process, so to dissolve and ri∣pen Sulphur, as that it may be able to effect such an universal purificati∣on, renovation and restoration of all lost virtues and powers in the body of Man; consequently a Sulphur▪ Phi∣losophorum may also be made of com∣mon Sulphur, hence we will by no means pass it by, but mention its pre∣paration here also, because that of it as well as of the Sulphur Cupri & An∣timonii, an universal Medicine is to be made, yet each in its degree and con∣dition, into which it hath been sta∣ted by Nature in its first generation: for although the Tincture of Copper Universally cureth, yet doth it not perform the same so gloriously and so eminently as the Tincture of the Sulphur Metalli primi: so likewise com∣paring the Tincture of Antimony

with that of Copper, this latter is found farr more excellent than the former; and so further the case is still the same betwixt Antimony and common Sulphur, viz. that the Tin∣cture of the former doth so farr ex∣ceed the perfected Anima or Essentia of the common Sulphur in splendour and shining Light, as nature in their first Generation hath more highly Nobilitated and Stated the former than the latter; which nature it self doth shew forth, and experience teach∣eth us; and because this secret hath not been discovered hitherto, I thought it necessary to open it unto the Rea∣der, that he may rightly apprehend the ground thereof. For although the Sulphur Antimonii be as well Vo∣latil and combustible as the common Sulphur, and so no difference betwixt them as to their Fixity or Maturity; for all that they are so much diffe∣renced as to their virtue, that the Sul∣phur Antimonii, without any further preparation being given to the pati∣ent, is of far greater, quicker and more powerful operation, than the common Sulphur, though often subli∣med;

which proceedeth from no o∣ther, but its inbred excellency, where∣with it hath been endowed by Na∣ture; and so the Sulphur Cupri hath greater virtue, than that of Antimo∣ny, and so forth. But some may say, that the Sulphur of Antimony being extracted and made visible by an Alcali, hath been corrected and me∣liorated by the fieriness of the fixed Alcali, and thence is more excellent in virtue, but not by reason of its birth: For answer, it is confessed, that the Sulphur Antimonii and all other Mineral Sulphurs being for a long time united and boyled with a fiery Alcali (as the same shall be faithfully demonstrated and taught afterwards) indeed come forth me∣liorated and amended; but in extract∣ing of the Sulphur of Antimony, the Alcali is but ground with the Anti∣mony, water poured on, and in that moment that the Alcali impregnated with the sulphur, doth run through the filter, the Acidum may be put in, and so the Alcali again severed from the sulphur. Now what maturation or melioration can the sulphur of

Antimony receive from the Alcali in such a moment of time? which I leave to you to judge of: But put case, that you could not acquiesce in this, know that there are yet other wayes to extract the sulphur, so that the Alcali do not touch the same, nor any other thing do act upon it, and yet it doth readily rise from the An∣timony, as if you put thereupon its Acetum, which will admit of no com∣munion at all with the sulphur, but presently associateth it self to the mercurial part of the Antimony, and so the sulphur is set free from its Mercury, and therefore riseth in a very gentle heat, in colour like o∣ther common sulphur, and not dif∣ferenced at all from the common, nei∣ther in colour, smell, tast, volatility nor combustibleness, only that it yields a fairer Light, being burnt, than the common sulphur doth being kindled, and yet notwithstanding that it is so like unto common sulphur, and hath not been touched nor extracted by any thing that could have meliora∣ted the same, but hath been readily dismissed from its Mercury, this ha∣ving

been satiated by some more ac∣ceptable thing, it surpasseth the com∣mon Sulphur for all that so much, that it is to be admired, that there is such difference betwixt them, as to ef∣ficacy and virtue, which only pro∣ceedeth from their different natures, and that according to the first seed of these Minerals Nature hath be∣stowed a greater excellency upon the one than upon the other; The same is also to be seen by our Philosophers Mechanica, teaching, that we shall extract a sulphur from Antimony, such as to its outward appearance doth not differ from common sulphur, only that it is a little greater, and then with Mercury to make a Cinna∣brium of it, and sublime it seven times, afterwards take half an ounce of it, and let it hang into a barrel of wine for xxiv. hours, whereof for some dayes a spoonful taken every day, will be of so great effect, that it will be much wondred at, and that such a a Philosophick Cinnabrium may with∣out ending and diminishing of its vir∣tue be used for this purpose, being but sublimed again. Now try the same

with common sulphur, in case that you cannot apprehend or assent unto my former proofe, and you will find by experience, that you will effect nothing with it, but that the great prero∣gative, and notable pre-eminency must be granted unto the Sulphur Anti∣monii, by reason of its inbred, more excellent Virtues, which it hath and possesseth according to its inbred na∣ture, although in the outward shew they be very like to one another. And herein lyes a great Mystery, and ex∣cellent knowledge of the Metallick and Mineral Kingdom, which hither∣to (for ought I have read and heard) hath been cleared and opened by none, and therefore shall not be passed over with silence; For the nature of all Metallick and Mineral Sulphurs is like unto the nature and condition of the Stars, yea the Mineral Sulphurs are true and expresse images, formes and products of the Stars; for as the Stars are fire and light, so likewise the Sul∣phurs; as those do warme and lighten so these; and as those do quicken and can do no otherwise, but to raise life, for they are altogether light and life,

yea a source of quickning virtue, so like∣wise the Sulphur can do▪ no other but do good and warm, lighten and make alive▪

But to the end that the desirous seeker of Truth may truly under∣stand this Mystery, and rightly appre∣hend my meaning, I do impart unto him according to my knowledge, which God in his mercy hath granted unto me, that all the Sulphura of the whole Metallick and Mineral King∣dom, not one excepted, are created of one substance, viz. of the grosser, thicker, earthy or lower fire, which is the Mother and first rise of them all, and so are totally of one nature, of one descent, and of one substance, even as the stars are of one and the same substance, viz. created of the heavenly, that is of the subtler fire, and the Nature, both of the Stars, and also of all the Sulphurs, consisteth chiefly in two Vertues, in warming and lighting. Now as the Almighty hand of the great God in the begin∣ning created all stars of one matter and substance, viz. of a subtle fiery Light, and yet from the first begin∣ning of their creation made the one

more glorious, more powerful, and and more splendid than the other: So the case is the same with the metal∣lick and Mineral Sulphurs, which God also created of one substance, viz. of a grosse and earthy thick fiery Light; but yet withal hath framed the one more glorious, and far more vertuous than the other, and so at∣tributed unto each one its peculiar glory, which it cannot exceed, though it be perfected, as much as is possible, in so much that no Sulphur can take more vertue, than hath been given unto it by the Creator in its first ori∣ginal formation: And as you see that one star is much fairer and brighter than the other, so likewise one Sulphur surpasseth the other, as I have clearly demonstrated, concerning the difference betwixt the Sulphur Anti∣monii and the Common, that this latter cannot reach, nor be advanced unto the glory and splendour in heal∣ing which the former hath, though it be sublimed never so often. And the same is also the condition of the Sulphur Antimonii compared to the Sulphur Electri mineralis immaeturi, that

although it is much more glorious as to its concreated splendour than the Common Sulphur, yet can it not attain to that height and excellency which the Sulphur Electri immaturi hath, viz. that by bare suspension from the neck it can suddenly loosen the Witchcraft; no, such a glorious splendour it is not endowed withal; so that it is sufficiently evident, that although these three be all combusti∣ble and volatil, yet they are very unlike one another, only because of their first generation, wherein each got its peculiar splendour, Power, light and vertue. Now as you see further that among the stars the most glorious is the Sun, which far sur∣passeth all the other with its splen∣dour, light and vertue; yea as the highly illuminated Teutonicus Philo∣sophus Jacob Bohme in his book de tribus principiis, as also de signatura rerum, also de triplici vitâ, and others more, according to his wisdome and profound knowledge granted unto him by the Spirit of God, teacheth, the Sun is the root, source, and heart of the Stars, whence they all

did flow, and so of right may be cal∣led, and is in truth the Father of the Stars, in regard of their source, and a King of them, because of its great pre-eminence in splendour: Even so in like manner the Metals and Mine∣rals have also their King and Father, which surpasseth them all, and there∣fore is called Metallus primus sive Mas∣culus (which signifyeth as much as Pater metallorum) by our highly guifted and profoundly learned Phi∣losopher Helmont, as also by Paracel∣sus, which have by Gods blessing ac∣knowledged the same; yea seen per∣fectly with the eyes of their under∣standing, that this Electum minerale hath the same relation to all the rest, which the Sun hath to all other stars, and so of right may be called the King of the Mineral Kingdome, in regard that this proceedeth from it, just as a tree springeth from its root, and because that its splendour and light is so excellent in its wholesome vertue and operation, that none of all the Metals and Minerals can do the like, thefore its heavenly Tincture is set down in the first place among

all the great Arcani Paracelsi, as on Philosopher doth relate in his book and I have mentioned already in the former chapter, as I have also shewn a little before, how much it exceeds the Sulphur of Antimony in splen∣dour▪ which Sulphur yet is of so great efficacy, that it is to be admired, as our Philosophers quoted words have mentioned, and therefore also this Mineral King is called by our Philo∣sopher, and Paracelsus, the Quinta essen∣tia of all members, because that no∣thing doth so compleatly strengthen all the Members as this Royal Tin∣cture▪ hence also it is called by them Simpliciter & secundum excellentiam Arcanum Tincturae, because that the Tincture of life is especially and a∣bove all put into this Royal subject by Nature, in which sence our Phi∣losopher inter imperfectiora calleth it, the highest and most excellent of all the wonders of Nature, yea the greatest and most effectual means for long Life, whereupon we most relie; ad vitam longam, saith he, solus apex & culmen spei; and mirabilium naturae culmen, which commendation doth

not properly belong unto it, till it be brought into its Arcanum, that is, till it be ripened, compleatly di∣gested, and perfected, and then it is the Sulphur Philosophorum above all other; and although the Sulphurs of all the others be brought to the same maturity and fixation as the Sulphur of the Electrum immaturum, yet those cannot shew forth such an excellent splendour and lustre as this, because that each one presently from its first generation carrieth its determinate height and glory along, which it is impossible to exceed, it being contrary to the will of the Creator, by whose Will all are made, and who would have it so, that such a Sulphur should light in this, and such an other in an other glory, to the end that in this manner the manifold Vertues and Lights (which otherwise would re∣main hidden) of the heavenly sub∣stance, whereof these are the expresse stamp or print, and from which these are flown, might be made manifest, and so man might wonder at the great variety of those mighty and innumera∣ble powers of Nature, and so be drawn

on to praise the great God as Crea∣tor of all these Lights. So that you hence clearly see the great difference among the perfected Arcana, and that the name of Sulphur Philosophorum be∣longeth more to the one than to the other; also, that each one hath and may attain unto its of Nature deter∣minated perfection, and not higher; and therefore also the Common Sul∣phur (for whose sake we were neces∣sitated to make this ddinction) can but attain unto such a perfection, as is attributed unto it by Nature, viz. which is not so excellent as that of the rest, but in the lowest degree of all, and yet for all that yielding a true Pa∣nacaea, as we have heard by Paracelsus his testimony, and shall now under∣stand further by the Mechanick De∣monstration; for the obtaining where∣of you must know, that the common Sulphur is a simple or single substance, not united with a Mercurial body as other Minerals are, but consisting of altogether Similar parts, and being Similar all over; consequently need∣eth no purification, nor separation, but only this, that being altogether

Volatil, Unripe, Combustible, and partly Venemous, it be maturated, digested, and made perfect, and in case that it had been mixed with hetero∣geneous things, that it be sublimed once or twice first, and afterwards digested till to its maturity. And the Common Sulphur and its maturation is not unlike unto a piece of flesh or meat, wherein is great vertue to sa∣tiate and comfort man, but being yet raw, it must be first prepared by perti∣nent cooking, that it may impart its vertue unto Man: Even so Sulphur though it be of a great Balsamick Virtue; yet it containeth also much of that, which is contrary and hurt∣ful unto our nature, wherewith so long as the Sulphur remains so, it doth kill more than it can quicken, as I have had the experience of its virulency in my own self, about ten years ago, having then been thrown down by its stinking poyson, that I was like dead, and deprived of my interiour and ex∣teriour sences for a whole hour, where∣of I was freed and restored again by an Antidote prepared of the self same. And therefore its virulency ought to be

removed or rather maturated and perfected by digestion; For such Ve∣nom and death must not be taken a∣way or separated from the Sulphur, but perfected and introverted or shut up in death; on the other side the internal hidden Light and Splendour is to be turned outwards, as our Phi∣losopher saith: Sub Veneni seu Viru∣lentiae custodiâ abditur ignis Vitalis, Archeum in scopos desideratos placidis∣sime deducens. Now this maturation and perfecting by digestion, is to be done in the same way, as a piece of flesh is cooked that is enough, viz. only by the heat and power of the Fire, and it is not necessary, but rather very hurtful, to use heterogeneous corrosive Waters for this purpose, as the Chymick Writers in their Tyro∣cinia, Comments, Processes, and many other sort of Books do perverse∣ly teach, for such corrosive things do pervert and spoyle the Sulphur so, that it gets another nature; for if without addition of such corrosives it be cooked only by the Fire, it then retains its natural, balsamick, soft∣ning and mollifying moysture, where∣with

it ought to enlighten outwardly, but the same is taken away from it by addition of acid and corrosive waters, for they penetrate thereinto, and make it harsh, and quite other than it was created by bounteous nature: and although they do think, that by this way they may the sooner finish their work, which also they do, yet they do not consider the great hurt they do, that by such Hetero∣geneous and contrary things they do quite alter, pervert and spoyle its Nature; Therefore follow Na∣ture, whose operations are all sim∣ple and plain, preserving every thing in its innate condition, which you may evidently see in all Metals, yea in the Gold it self, which in its first o∣riginal generation as to its Anima, was a true combustible Sulphur, how Nature preserved this Sulphur so carefully in its fusibleness, that al∣though it hath been brought to the highest fixation, yet still hath kept its original fusibleness. But by what means hath Nature performed the same? barely and only by the Fire contained in its inmost bosome, and

made not use of corrosive sharp waters, as the whole crew the common wri∣ters teach now a dayes, but cooked the same in a simple plain way, by heat so long, till it came to be per∣fect and fixed, as also all Paracelsus processes tending to this Arcanum Sulphuris are wholy consonant to this foresaid way of Nature. So we must do in like manner, follow Nature, and consider well how it worketh, and not invent such strange wayes, whereby we work differently from, and contrary unto Nature, and so produce clean other fruit, than Na∣ture doth. Intending therefore to per∣fect the common Sulphur which is fu∣file and simple of its nature, so as it may be consonant unto the proceeding of Nature; put it in a phiol, having first been sublimed once or twice before, and digest it only of it self by such a fire as its nature requireth, untill it do ascend no more, nor is com∣bustible, but wholly fixed and per∣fected; which though▪ it require a long time, and constant, and good look∣ing to, that it hath no more heat than is necessary: but on the other

side it is a plain and simple way, which needeth no other preparation costly Menstrua, and the like, but may be done barely and only by fire, and such is the proceeding of Nature with Metals under ground, and no other. But in regard that this work is of a long lasting, and requireth much time, to the end therefore, that in the mean time you may not be weary nor dubious, whither the Sulphur will come at length to per∣fection, I will lay you down a plain and convincing demonstration, that you may be assured of the perfection to come, and so hold on in your work and finish it. Take therefore some of your Sulphur, so digested for some weeks, dissolve it in oyl, dissolve al∣so some of such Sulphur (as it was in the beginning before digestion) in Oyl, and you will find that the lat∣ter solution stinketh horribly, but the other smelleth very Aromatical∣ly, in Testimony, that part of the Venome (from whence as from a root the horrible stench doth flow) is ripe∣ned and changed; which you will al∣so know by the great Vertue, which

this already for some weeks ripened Sulphur will shew forth beyond all other common flores Sulphuris; and therefore chearfully go on, untill it be quite fixed, and be not wearied by the length of time, but remem∣ber the end, that it will prove joy∣ful for you, and bring unto you such a Noble Treasure of health, and yet doth cost you no more, but only a few Coales, and careful looking to the fire.

Now although this manner of pro∣ceeding be quite consonant unto that which Nature it self useth, in regard that the same also simply and plainly by its fire doth perfectly digest the Mi∣nerals and Metals, translating them from Volatility into the greatest fixity, and that in this manner you have rightly worked according to Nature: yet this doth not hinder, that there may be not a better and shorter way to at∣tain thereunto, in regard that by this, Art is distinguished from Nature, yea this is, and is properly called art, which beginneth where Nature cea∣seth, and knowes how to amend and meliorate that which Nature work∣eth,

which floweth from the under∣standing and Wisdom of Men, which hath been communicated by the un∣searchable Wisdom of God unto the Children of Men, all which, as well those which are of the least account with us, as also your high and great works of Art, are nothing else but printed Images, of the Infinite, Innu∣merable, Unsearchable Powers and Wisdom of God, which the Man which considereth those Wonders cannot sufficiently admire, and praise his God and Creator, as holy David also saith very excellently Ps. 111. The works of the Lord are great, he that regardeth them, hath his▪ pleasure altogether in them: but he that doth not regard them, that is, doth not look upon them as a Man of sound reason, pondering whence those wonderfull Arts, and manifold Wisdom of God proceedeth or floweth, is like a beast, which only enjoyes those glorious things, and maketh use of them, but is not thereby as by a guide lead or carried up to the Creator, who is the source of all those manifold guifts. Now if we sharpen our understanding

and consider, whither this former way, which is so consonant unto Nature, cannot be amended or abbreviated; presently there offereth it self the daily practise of the Cooks, which though according to the simple and plain way of Nature they can ripen and roast their flesh only by the bare fire, insomuch that a Man may enjoy it, and refresh himself therewith, with∣out any more ado; yet according to Arts invention, which playes and stirs in them like a source, they use means for to advance this maturati∣on, or cooking of the flesh, that it may be the sooner ready; viz. laying the flesh in Vinegar for some weeks, the Vinegar doth so prepare it, that they need not halfe the time for the making of it ready, which they should have needed, if it had not lain in the Vi∣negar; Let us therefore see, whither there be not also a Liquor in the Chy∣mical Kitchen and Shop, whereby the sulphur may be first marinated or pick∣led, and so fitted for the following perfect fixation, such a Liquor can be none of the sowre Corrosive spirits, in regard that these have no affinity with sulphur, and so not only are not able

to mollify the same, but also as being its enemies, do alter the same in its imbred mollfying vertue, and do pervert and spoile it, and so deprive it of its natural connate treasure. Now in the preparation of the Sul∣phur this must be aimed at, that it be preserved and amended in its former natural endowment, but not corrupt∣ed and perverted into a strange harsh substance, which is totally unlike to its Originall. And therefore we must leave all Acida and Corrosiva, if we mean to hit the the mark we aimed at, and thus to prepare the Sulphur, that it may remain in its first nature and quality; but such a moysture as is for our turne we may get best from such things, which as to their ground stand upon the same root with the Sulphur, and so are of the same, that is of a fiery nature; and such are the fixed Alcalies, which by vertue of their fiery burning and ripe∣ning nature can so prepare the Sulphur that the following work afterwards falleth out much easier and shorter: And this may be done two several wayes: first by boyling the Sulphur

with a very fiery Alcali in water for a long time, and you must herein look to the ground, and well consider, what serves your turne, the fieryer your Al∣cali is, the more speedily your pre∣paration will be ended, and therefore be diligent to make very fiery Alcalies and to exalt them in their fierinesse to the highest, to which end Mars will readily yield you its fiery salt; In such and the like fiery Alcali boyle your Sulphur, the longer the better, as you will see by experience, that the longer you macerate it thus, the more po∣wer it will shew in Physick already, before its perfect and final fixation. Having prepared it sufficiently thus, precipitate the same then with an Acidum, and you will have such an excellent prepared Sulphur, as you could not have imagined before; wit∣nesse the Lac Sulphuris of the common Chymical Authours, which is but once dissolved with the Alcali, and present∣ly precipitated, and yet by this small boyling gets such an exalted power from the fierynesse of the Alcali, that it is of farr greater vertue than before it was boyled therewith, and the slug∣gishness

and simplenesse of the com∣mon Chymists is much to be wondred at, that none hitherto was found a∣mongst them, which hath considered of this foundation, nor begun to ar∣gue, if the Sulphur in so short a time, by a small boyling, hath got such a great amendment, insomuch that it becometh farr nobler and farr more powerful than it was before, it must then follow, that if we should boyle it thus for a long time, as also, if we should exalt our Alcali in its fierinesse that we should also exalt our Sulphur much higher in its vertue; But there hath been none hitherto which thought of it, but they rested themselves content with their Lac Sulphuris, and so the one said it, and writ it after the other, and so they sung still the same song: And this is truly the moderne, much lamentable case of the noble Chymiatria, that the most part of the Chymists (as not only their books, but also their daily practise witnes∣seth), most of them advancing no higher, nor knowing any more, but what they find written in books, which also many times falleth difficult

enough for them to imitate) are so deeply darkned in their understand∣ing, that they do not consider of those thing, which they work upon, of what nature they be, whence they have their rise, how and in what man∣ner, and by what power those things which they deal in, do exert their Vertue and Power, and how the one doth act into the other, and can either mend or marr it, such thoughts never enter into their brains, but only, make this so, and the other thus, mix this with such a thing, and that with the other, and so forth without end, and when one doth not succeed, then another processe is taken in hand, and so they are right process-mon∣gers, and children in understanding, which know not Themselves what they work, but see with other eyes, viz. those of the processe; if that be silent, then they know no more, nei∣ther know to add, nor detract, nei∣ther to amend nor to alter, and yet such fellows will be counted no lesse then great Philosophi & Lumina mun∣di Chymici; all which procedeth from this cause, that the Mind in which (as

in his Image) God should play with his out-flowing Wisdom and poure into it the treasures of his eternity, is grossely darkned and obumbrated with earthy muck and nastinesse, wi••h hoggish desires of earthly and corrupt∣tible things, with Diabolical pride, covetousnesse, ambition pleasure of the flesh, and with an ••msatiable de∣sire of the earthly corruptible good, which is but only a shadow which vanisheth under ones hands; with such fair images their Minde is quite filled up and totally obumbrated; such de∣sires they serve unto with an unsati∣able hunger, as their lives do testify. Now how should the wisdom of God poure out it self into such a nasty hog∣st••y, replenisht with earthly husks, and adorne the same with his guifts, and impresse his Images there, in regard that their heart is already before within and without wholly laid and painted over with such horrible and abominable figures of proud Peacocks, covetous hogs, earthly dogs, carnal bulls, &c. God, to whom we make our moan, will know how to judge those fatted swine, and to put in the

room of them faithful workmen which desire to seek and to love no∣thing else but God, the only and high∣est good, and in his love, which he poureth forth into their hearts, do also heartily love their neighbour as their fellow-brother, liberally and joyfully sharing their received gift with him, but of this enough at this time.

Now to returne unto our prepara∣tion of the Sulphur, viz. to the se∣cond way, which is not distinguisht from the first, as to the ground and substance, but only differeth as to the manner of proceeding; for here the fiery Alcali is not by Water united with the Sulphur, but only of it self through-dry, and so put together well closed in a gentle heat, and kept there so, that the Sulphur do not rise: but in case it should happen, it being not well possible to observe it so accurately, but that some do rise, you must mix that which is risen a∣gain with the Alcali; for all that which is without or above the Al∣cali cannot receive its preparation; and there remaineth nothing more to

be given notice here, but as to all the rest, it is like unto the first way; for the longer you cement your Sulphur thus, the excellenter, and the readier or fitter it is for the ensuing fixation: which for to sever after∣wards you must dissolve the same to∣gether with the Alcali in Water, and precipitate it again; Now you may choose either of these wayes, which you like best; and know for your in∣formation that though this latter be better than the former, yet it is more laborious, and the other far easier, and therefore make choice of that which is most for your conveniency. As concerning this so prepared Sulphur, experience will make it known to you, what excellent Vertues it hath, not∣withstanding that it hath not received yet its ultimate fixity and perfection. If you please you may proceed so with all Minerals, that have a combustible, Volatile, easily separable Sulphur, using water to it after the first way. As for example, Antimony thus dealt with and corrected, yeildeth a very precious Sulphur in Physick and Chi∣rurgy; but this you must be adverti∣sed

of, that having boyled your An∣timony sufficiently with the Alcali according to your desire, then let it cool, and poure a great quantity of cold Water to it, the more the better, and the grosse Mercurial substance, which by the fierynesse of the Alcali was dissolved with the rest, will for the most part sever it self from the Laxi∣vium, and so let it rest for a day or two; then filter it, and the Antimo∣ny remaining in the filter will be very spongious and pufft up, ten times big∣ger then it was before; as to its corpo∣reousnesse or bulk; rince the same often by pouring on of Water upon it, that no saltinesse remain with it, and so keep it for use in Chirurgy, it being far better than all other flores Antimonii, in regard that it hath re∣ceived a main correction from the Al∣cali, and its strong power of fierinesse. But that which is run through the filter, precipitate with an Acidum, but observe this difference, that you keep that which falleth first and is red by it self; and when it beginneth to sink down of an Orenge or Lemon colour, keep this also by it self, precipitating

the same in another Vessel by it self, the which falling last of all keep for inward Medicine: but the first red for Chirurgie, which is farr more Virtu∣ous, than the first undissolved red Antimony, which containeth but very little of Sulphur, but this very much. But that we may not digress too far from our mark, we must turn again to our Sulphur, which in its natural Water or Fiery moysture we have prepared and fitted for the ensuing perfect Fixation: proceed with the same afterwards, as you did with the first crude Sulphur, and digest it till to its Final fixation, whereunto you will attain farr sooner than before, and use it afterwards for your prof••t and delectation in the wonders of bounte∣ous nature.

Now although this also be a way of Maturation according to Nature, and far shorter and more convenient than the first, yet the truth desirous Heart doth not rest in this, but searcheth and inquireth further, whither it be not possible for Art to perform this perfection, and perfect maturation af∣ter a better way yet? and whither it

cannot be advanced yet to a higher perfection? which enquiry is occasio∣ned by the now-mentioned Correcti∣on or Melioration, done by the Alca∣lia, which although they be but gross Bodies, yet by reason of their fieri∣ness shew forth such a strong force upon the Sulphurs, how much more then might they effect, if they were first made spiritual, and afterwards joyned unto the Sulphur; And this conclusion is very right and grounded in the powers of Nature, and this correction doth perfectly resemble un∣to the seasoning of Meat, for although one may very well eat meat, dressed of it self alone without all spice, and thereby redintegrate his diminished Vigour of Life; yet if it be seasoned with warming spices (all which are of a warming and strengthning Na∣ture) and so prepared, and reduced to a better perfection, then they strengthen man much more, and im∣part more comfort unto him: Even so the case standeth in truth with the fixed Sulphur, which of it self alone maturated and digested into perfecti∣on is sufficient to strengthen diseased

Nature: but if a warming Philoso∣phick Aroma be joyned thereunto, and it be digested therewith so, that this Aroma remaineth unseparated with the Sulphur, as ordinary spice remaineth with the Meat, and is en∣joyed together with it, it must needs follow, that such a seasoned fixed sulphur is much more effectual in its operation, than if of it self alone it be maturated into perfection, the truth whereof experience will make good unto the desirous seeker of truth. Now to effect this, take your sulphur prepared by the fiery Alca∣lies, and dissolve the same in a spiri∣tual and Volatilised Alcali, afterwards by a very gentle fire abstract your fie∣ry water so long, till you see that by such a gentle degree of fire no clear or white Liquor more will come o∣ver, and there will remain a thick, very red, spiritual, penetrative juyce or Liquor, retaining so much of this hot Aroma, as is needfull for the sea∣soning of this solar fruit; now this same digest and maturate with judge∣ment and discretion, that your Aro∣ma be not forced from it, but remain

unseparably therewith, and together with the Sulphur turn at length into a fixed and perfect Elixir; you must take heed, that you forget not exactly to govern the degrees of the Fire, that you may not overhasten not spoyle the work, until both have attained unto compleat fixation, whereof you will have more cause to rejoyce, than of the former simple ma∣turation. And although I could in∣struct you of more far higher per∣fections, and more effectually per∣taining to sulphur, yet I shall now subsist in what hath been related, till some time to come (if the highest God permit)! Now this fixed Sul∣phur, as by Nature it was a burning fire and shining light; so now it is an incumbustible, not externally but in∣ternally warming and cherishing fire; and as before it burnt up all com∣bustible things, so now by its might it burneth up invisible diseases, con∣suming them like as fire doth straw: and as the Sulphura before their ma∣turation did lighten only externally, so now they lighten to the spirits of darkness, viz. the diseases, all which

are nothing else but Spirits or pro∣perties of the dark chamber of death▪ and fore-runners of the dark death (as the same could be demonstrated through the whole body of Physick and Pathology) so expelling them, that is, transmuting them into good spirits, as they were before when the Man had his health; so these perfected mineral sulphurs are like unto the sun, which lighteth, warmeth, and raiseth that which is dead into Life; which the fixed Sulphurs, according to all their (by the Excellency of Art) raised and obtained properties do effectually per∣form. But this is not to be understood, as if nothing else at all may be admi∣nistred unto the sick, save only this perfected universal Medicine, no, this is not the meaning; in regard that this and any other like Panacaea re∣late only to the source of the disease, which alwayes riseth from some qua∣lity or property of darknesse, this is the thing which such a power of light, viz. the above-mentioned Tinctures of Gold, Copper, Antimony and the like doth transmute, reducing, the infected Archeus into that State again,

which it was in before, when the Man had his health; but if in the mean time such a sickly spirit or dark property hath effected or produced something that is material, it is not denyed, but that then there may be used also other as well internal as external proper means to expel, con∣sume and remove that productum; Much less are excluded those needful Manuals, in Ulcers, Luxations, Fra∣ctures, Wounds, and the like, as every one that will but make use of his understanding may easily perceive; as also, that though there be Uni∣versal Medicines at hand, there must for all that good heed be taken, and judgement and discretion be used; which admonition I deemed very ne∣cessary, because that the Enemies of truth jeer at the like Arcana, and use to deride them, pretending, that thus the Vegetabilia, Anima, Lia, &c. had been created in Vain, for that the word Panacaea doth exclude all other means: but in this sence it was never spoken or understood by the Philosophers, but their meaning is only this, that by such Panacaea's

only the root of the disease is eradi∣cated, and as it were cut off with a knife, and that the same is also to be helped forward by other convenient Medecines, removing those Symptomes and products, which by that source were brought forth. Also it is to be known, that the Duelech or stone in Man is excluded from the like Pana∣caea's, especially that, which hath its rise and seat in the bladder, as our Philosopher doth faithfully admonish, and among other places in Ignoto hy∣drope §. 49. expresly mentioneth, that the Rise of the stone in the bladder is quite otherwise, than of other di∣seases, which are all such spirits, or qualities as are spoyled, infected and darkened, and they perform also their operation in the body of Man like raging, stinging, painful powers of darknesse; but concerning the stone, as its first rise is Material, so its ope∣ration or forth flowing incommoda∣tion is material, viz. that such a ma∣terial, rough, sharp substance lyes in such a tender very sensible place, which cannot suffer nor bear any He∣terogeneous harsh things; and so hurt∣eth

Man more by its quantity than quality, in regard that its cure ef∣fected by cutting doth clearly testify, that as soon as the body or material substance of the stone is taken away from the bladder, that presently then all pain, disease, and discomodation, occasioned by the stone, is taken away, so that no man should be necessitated to dye of the stone, if the cut could be done in such sort, that the other parts of the body of man might not be spoyled and inflamed by the unnatu∣ral force of the cut, which is nothing else but a violent rent of that, which Nature would have and keep whole and intire. So the Stone is a cause of the disease, yea of death it self, not as a working spirit, but as an obstruct∣ing material substance, and therefore also the Arcana can do no help in this case; for though they can pacify and quiet the enraged Archeus, yet this pacification is of no long lasting, by reason that the cause of disquiet or pain is still present, raising still again new anguish and pain: Consequently such a medicine for to cure the stone must be had, which is able to liquefie,

dissolve, mollyfie and reduce into dust that grosse, hard body of the stone, that the same afterwards may be car∣ried forth by Urine; but because the Arcana have not that power, yea can∣not come with their substance to the place where the stone lyes, but their power and vertue consisteth only in the property of light, therefore the stone of the bladder is excluded, and their great power of Light cannot re∣duce unto dust its hard gross material body, that it might be carryed forth; for which end other means are requi∣site, whereof our Philosopher hath written a peculiar book, which may be perused abut this matter.

This is the whole ground of the Sul∣phur Philosophorum, according to the do∣ctrin of our faithful Philosopher, which he left us in his writings but very dark∣ly and hiddenly, which I have opened and denudated unto the desirous lover of truth, yea so clearly presented unto his eyes, as one seeth his one face in a looking-glasse; For as the face appearing in the looking glasse, resem∣bleth unto the true substance of the face standing before the glass through∣ly:

So you have here a compleat draught representing the true sub∣stance of the Tincture of Health, what shape it hath, and how it explicateth it self from the beginning to the end: But as the shadow is not the substance it self, also the face appearing in the looking glasse is far distant from the ex∣cellency of the substantial face; Even so the case standeth with this Mystery of the Sulphur Pholosoporum manested clear∣ly by me, which although it be opened by me in all its parts in such sort, as that nothing is wanting which is re∣quisite to expresse the substance, but all is represented in its lively colours in all points; yet notwithstanding the substance of this pictured and re∣presented Mystery will not be obtain∣ed, nor effected with such ease, as it is understood and apprehended; and per∣adventure many a one, especially such as hereby aimes at, and seeketh but himself, and the pleasure of his flesh, will be constrained to content himself only with the here pictured shadow, and never to enjoy the substance; And this only therefore, because he fancieth to himself, that because that

all is opened fundamentally and clearly, he may therewith with un∣washen hands, as his own will and pleasure, rush in upon these Arcana, and elaborate the same according to his own rational conceptions, conclusions, consequences and Inductions, as it is usual with the Modern Chymists, to work at randum, conceiving that by their imaginary cunningnesse they may catch the Arcana, and as Lords proprietors possesse them; hence those Men do continually eagerly lay wait for prescribed processes, like as the Wolf waits for the sheep, of which opi∣nion there will not be a few, that the ground of this great Mystery being so openly cleared by me, they will lift up themselves in their mind and think; this shall not fail me, this must not escape from my hands, but that I will finish it, and bring the same to a happy issue, to the end that after∣wards they may the better vaunt it, and exalt themselves in their haughti∣nesse, with the mysteries of God and Nature, and like a proud peacock burst forth and triumph over the poor and distressed, like lustful Stallions:

But all this will fail, and let none fancy, that he may obtain this my∣stery in such a way, for God holdeth his hand upon it, who will blesse with an happy issue the labours of those only, which he knoweth that they seek only the glory of his name, and the hearty love of their neighbour, and nothing else; who in reality and truth shew forth by their life and conversation that with King David in the 119. Psal. v. 127. They love the Commandements of God above fine gold▪ and with King Salomon, Prov. 8. v. 10. Receive instruction and not silver, and knowledg rather than choice gold: for that wisdom to them is better than Rubies, and all the things that may be desired, are not to be compared to it. Such may be confident of a good end, and none else, as our Philosopher de Febribus witnesseth, cap. 4. §. 9. Paucis absolvi secretum quod medicum nobilitat, at istud parasse pro primâ vice, est ingentis operae, pendetque ejus directio à manu ejus, cui debetur omnis honos, quia parvulis revelat ejusmodi Arcana, quae mundus nescit, id idcircò vilipendit, And each hungry processe-monger will find it by experience to be true,

what our Philosopher here saith, that it is a work of great moment, and truly no childrens sport, nor common slabbering work, as now a dayes they work; such a one will find it pre∣sently in the beginning, when he goes about to prepare the double spi∣rits, there he will see, that all he hath learned and practised for so many years will be of little use or help in that work. But now to the end that the true desirous seekers of truth may be entred into the track, how to be∣gin, and happily end this work, I will set down unto them my way which I went my self, and where∣by I obtained it, which is but of a small compass, viz. that all that is to be worked upon in Chymia, be first throughly considered, and sifted out according to its whole nature, before it be brought to the fire, viz. from what power or property the subjectum (taken in hand to work upon) is flown or proceeded forth, in what quality it doth stand, what its opera∣tion is towards other subjects, and wherein its in most power and efficacy

or the inner Kernel doth properly consist; else if you wave this and work but on according to the letter, you will not only get nothing, but are neither chosen of God, nor born of nature for it; for God giveth unto all those which he hath chosen for his Labourers in the Vineyard of Nature such a mind, that they deeply consider those things which they have in hand, and draw the understanding of things out of the inmost Ground of those things which they go about, as you have an excellent pattern of such a seeker in our Philosopher; how deep∣ly doth he search out those things whereof he treateth, how accurately he setteth down the qualities of those subjects whereof he left the truth af∣ter him? such a mind and such a hu∣mour befitteth every seeker of truth: you must seek the truth in the inmost center of every subject, wherein you intend to work, but not in any book, or from man: For instruction you may receive by books or good Friends, but the substance and power you must gather from the things themselves,

which you have in hand; and this way I went, as I mentioned in the very begining of this Treatise, that when I found not the truth with men, that I applied my self to fundamental and deep considerations of those things which I would take in hand, and so at length discovered the truth.

But such a deep and fundamental consideration, or rather inspection of natural, things doth not consist (as most Readers may think) in penetra∣ting with your understanding into the substance or internal center of a sub∣ject, and forcing as it were of the know∣ledge of its internal powers outwards into your understanding; No, this is not the right Way, but is the custom of perverted foolish reason; but thus it is, that when your mind is first in∣flamed with a desire of knowing the inmost power and vertue of this or that subject, only for the glory and praise of the Creator, and unfeigned love of the neighbour, and yet finding no power in your self, whereby of your own strength to search it out, and to know it, you must then with your

mind and desire enter into the inter∣nal ground, out of which as well your mind, as also the subject, which you desire to know, did flow forth, viz. to the creator which is highly blessed above all, and in your desire carry your subject which you desire to know before him, and humbly pray him, that thy self being blind and ignorant of it, but your subject, as his Creature, with all its power, quali∣ty and vertue being flown out of him, that he would vouchsafe to explicate the vertue of your subject in your mind, and so to float it as it were into your hungry desires; whereupon it will happen, that such a quality as ruleth in your subject will perfectly rise in your mind, and you will see, feel, and substantially perceive in your mind the reflexion of that vertue which beareth rule in your desired subject, and so you will get a very true and most certain knowledg, not consisting in opinion, but in the true substance: Now to this way of consi∣deration and enquirie into Nature, and is natural bodies I have been lead (as I

told you in the beginning of this Treatise) by our Philosopher in his book called Venatio scientiarum, which imitate you as I have done, and you will not fail to come to the truth, for faithfull is he and there is no falsenesse in him, which created all things by his Word, and in whom all things are grounded, like a tree with its root in the Earth, which also most lovingly calleth us to himself, saying, Ask but and you shall receive, for what Father is there among you, that will give a Serpent un∣to his Child, asking him for bread, how much more then shall I your Heavenly Father give you all good things, if you do pray me for it. And that you may the better attain thereunto, and right∣ly, properly and experimentally know how to walk in this way, and what you may expect, I will set down out of our Philosopher some Rules full of Doctrine, which most of all set me in the right way, pointing out unto me, as it were with fingers the right path: Read therefore very considerately, what our Philosopher saith in the now-mentioned

book, §. 32. 33. scivi ex∣inde, Rationem non habitare penes in∣tellectum verum, sed extra eundem; eò quod in intellectu immediatè sit veritas: quia veritas intellecta nihil est aliud quàm adaequatio intellectûs ad res ipsas. Cognoscit nempe intellectus res prout sunt, ideoque vicissim verificatur intellectus de rebus ipsis per res ipsas; Quandoquidem esse rerum de se est semper verum; & es∣sentia illarum est ipsamet veritas, adeoque intellectus qui super eas fertur, semper di∣rectè est verus. Sed cum imaginatio, e∣jusvè ratio, sit modus quidam intelligen∣di obliquus, procedens per rationes & dis∣cursus, non autem per adaequationis trans∣formationem, idcircò modus iste rationa∣lis, est intellectus abusivus & fallax; Bo∣num autem, rectum, unum & verum semper uno & eodem modo se habent in in∣tellectu, quia in intellectu stant in puncto adaequationis, sed malum, curvum, ob∣liquum, falsum atque multiplex fiunt plu∣ribus modis, per rationem in parte ima∣ginativâ. Certò itaque cognovi, Rati∣onem in non tàm sublimi pretio haben∣dam ac fuit hactenus, magisque, quòd in brutis, ratio & discursus, non obscurè

vigerent, nam quòd annosa vulpes, calli∣dior sit juniore, per discursum rationalem experientae reminiscentiâ confirmatum, accidit. Imo apes, numerant. And §. 45. Agnovi valedicendum rationi & imagi∣nationi, tanquam, facultatibus brutali∣bus, si ad solidam veritatis cognitionem spe trahamur in profundum, cognovi pa∣riter quòd requireretur facilis traductio intellectus atque transmutatio placida sui ipsius, in formam rei intelligibilis; quô puncto scilicet intellectus pro momento, fiat velut ipsum intelligibile. Cum au∣tem intellectus perficiatur intelligendo, nihilque perficiatur, nisi ab eo quod sym∣bolum secum habet in sui naturâ, idcircò collegi, intellectum & intellecta ut ta∣lia, debere esse aut fieri ejusdem naturae, debere autem hoc fieri extra laborem, inquietudinem; sed cum otio in lumine sibi proprio cum abstractione, orbatione & carentia alterius, cujuscunque auxi∣lii Creati. And §. 50. Istud Lumen sive sit prorsus supernaturale, sive quod in∣tellectus sui naturâ sic accendatur, malim experiri, quàm determinare; istud uni∣cum saltem scio, quòd non contingat abs∣que gratiâ. Quamobrem, sive intellectus

transformetur, sive se ipsum transformet in simulacrum rei intellectae, sane divi∣no auxilio opus habet, & quidem sin∣gulari, quia saltem tunc anima intue∣tur suum intellectum sub forma arrepta in dicto lumine: atque in isto sui spe∣culo, speculatur se ipsam intellectualiter, absque reflexione alteritatis, sicque con∣cipit rem scibilem, unà cum omni suo esse & proprietatibus, eò quod hoc cog∣nitionis Lumen non sit emanativum ex∣tra intellectum, sed manet intus reflexum, super intellectum in omni veritate & certitudine perfecta, perfectivum. And §. 55. 56. 57. Ispa rei intelligibilitas, est nisi adventus & approximatio unita∣tis, intellectus & intellecti, &c. quod ut clarius exemplo fiat; intelligens intel∣lectus non est diversus ab intellecto, aliter, quàm sicut radius lucis directus, à se ipso reflexo; itaque rei intellectae essentia in lumine intellectus, fit splendor spiritualis & essentialis, imò fit per com∣migrationem ad unitatem, quodammodò ipsum lumen intellectuale, id quod ani∣mabus brutorum advenire nequit. Ideò etiam anima nostra, se ipsam intelligens, quod ammodò intelligit omnia alia, ut∣pote

universa alia sunt intellectuali mo∣do in animâ, ut in Dei imagine, &c. idcircò, quantum anima intellectualiter intilligit sui, in tantum proficit in cog∣nitione utilissima, quae de Creatis in hâc vitâ haberi possit; quia in lumine sui luminis quodammodò intuetur omnium proprietates, essentias, effectus, alterita∣tes, distinctiones atque defectus. Quo igitur semel appulit ista cognitio, ibidem flaccescit omnis Rationis nubilior specu∣latio & subsidium, prout vice versâ, supprimitur verus intellectus sub rationis placitis. And §. 60. Ostendi sat alias, in totâ naturâ Aristotelis doctrinam ina∣nem, merasque nugas, quantò ergò minus ille subsisteret in areâ intellectus? Cujus esse & operari pendent ex solâ animâ. Cogimur namque Christiani credere, quod intellectus noster sit spiritus immor∣talis, lumen & imago Omnipotentis, cu∣jus exordium ut superat naturam, itae ejus regulis aptari nequit, cum habeat esse simplicissimum, tum etiam quod de∣p••ndeat immediatè, totaliter & conti∣nuo à suo originali typo, adeoque ut sine gratiâ particulari nequeat quicquam in∣telligere, eo quod intellectus objectum

sit ipsa veritas, quare nec intelligit in∣tellectione perfecta, nisi recipiendo, quod autem tantum recipit id patitur, non autem in eo agit, nec enim intellectui proprium illud est, quod per gratiam illi advenit, quippe intellectus tantum il∣luminative intelligendo patitur, est nam∣que molestius, servilius & obscurius, intelligendo operari quam pati, eo quod patiendo recipiat lumen nobilius grates collatum. Denique cum intelligendo transmigret semper in formam rei intel∣lectae ergò participans de lumine intermi∣nato perficitur absque taedio, molestia & labore intelligendi, LƲCETQƲE IN∣TELLECTƲM LƲMEN, INTELLI∣GENDO, INTELLECTƲS LƲMINE, SIC ƲT RES IPSAENOS ALLOQƲI ƲIDEANTƲR SINE ƲERBIS, EAS∣QƲE PENETRAT INTELLECTƲS CLAƲSAS, NON SECƲS AC SI DIS∣SECTAE ESSENT ET APERTAE. Ergo semper perficitur intellectus pati∣endo, recipiendoque. And §. 63. Ego credo imprimis, nil ad veritatis cog∣nitionem pertingere, nisi fidem & in∣tellectum. 2. Omnem veritatem ema∣nare ex veritate unica, ideoque pri∣mitivâ.

3. Omnen intellectum ex u∣nico infinitoque intellectu derivare. 4. Prout omne lumen ex unico lumine. 5. Veritatis ideo essentiam nil discre∣pare ab essentia intellectus. 6. Quod intellectus noster sit inanis, Vacuus, pauper & obscurus. 7. Quod omnis ejus claritas, nobilitas, plenitudo, lu∣men veritasque illi adveniant recipi∣endo & patiendo. 8. Quod eo plus nobilititur quò plus patitur a lumine, quod est supra omnem naturam.

Now if the Desirous seeker of Truth shall follow this information, and Practise it, he will find Expe∣rimentally that there is no other way to know the Truth of Natural Ver∣tues, but by introverting the sences inwards into the Center of the soul, where God dwelleth, who being in a Child-like way prayed unto for Wisdom and Understanding, cannot possibly forbear, to Communicate himself as the Highest Good, richly, with all his guifts unto his poor Creature, which I heartily wish both unto my self and the Christian Rea∣der,

to whom I commend also that Golden book of the Soul of Man, Chapter 12. of the Teutonick Phi∣losopher Jacob Bohmen, where He will find further and clearer instru∣ction concerning this; as also in his Letters which are Printed; Con∣cluding with the last Words of our Philosopher in his book de Lithiasi, MEDECINA EST DONƲM DEI, HIC AƲTEM DONA SƲA SƲB∣TRAHIT LƲCRO INTENTIS, NEC SEMEL COGITANTIBƲS DE MAN∣DATO, ESTOTE MISERICORDES, SICƲT PATER ƲESTER QƲI EST IN COELIS, MISERICORS EST, A QƲO OMNE DONƲM BONƲM ET LƲMINOSƲM DESCENDIT. Take this to heart you Physitians, and you will have a mercifull God here, and at your death carry with you the treasure of a good concience, and Eternally Rejoyce in those Wonders of Nature, wrought by you here.

Psal. 97. 11.

Light is sowne for the righteous, and gladness for the upright in heart.

FINIS.