Medicina practica, or, Practical physick shewing the method of curing the most usual diseases happening to humane bodies ... : to which is added, the philosophick works of Hermes Trismegistus, Kalid Persicus, Geber Arabs, Artesius Longævus, Nicholas Flammel, Roger Bachon and George Ripley : all translated out of the best Latin editions into English ... : together with a singular comment upon the first book of Hermes, the most ancient of philosophers : the whole compleated in three books / by William Salmon ...

Hermetis Trismegisti Tractatus Aureus.

The Golden Work of Hermes Trismegistus; Translated out of Hebrew into Arabick, then into Greek, afterwards into Latin; and now done out of Latin into English, Claused, and largely Commented upon, By WILLIAM SALMON.

CHAP. I. The Preface Explicating, in part, the Prima Materia.

I. HERMES: Even Hermes himself saith, I have not in a very long Age, ceased to try Experiments, nor have I spared any Labour of mind: But I obtained the knowledge of this Art, by the Inspiration of the Living God only, who esteeming. me his Servant worthy, did reveal and open the Secret to me.

Salmon. There are three things which are certainly most necessary to the at∣tainment of this knowledge. I. An Unwearied Study. 2. A Continued Experience. 3. And the Divine Blessing going along with all. With∣out these, it is not probable any Man can attain the knowledge of this Secret.

There must be a diligent Study, and a serious Medi∣tation in the Soul, concern∣ing this thing: Then these things thus meditated on, must, by experience, be brought to ocular demon∣stration; nor, if you miss many times, must you be weary with trying. Lastly, you must all along attend the Blessing of God for his assistance: 'Tis that Eternal Spirit of God which goes through, and pierces all things, which generates, and preserves that which is ge∣nerated: His Spirit of heat decocts, and coagulates that which is thin, rarifies that which is too thick, warms the cold; and raises up to life that which has been dead and buried.

II. Hermes. Who has gi∣ven to, or bestowed upon rati∣onal Creatures, the power and faculties of truly judging and determining, not forsaking any, so as to give them an occasion to cease searching after the Truth.

Salmon. 'Tis true, that Adam before the Fall was adorned with the fulness of light and knowledge above all other Creatures, shining like Sol among the Stars; but after his Fall, that prime perfection was much eclip∣sed, and he was drove out of the Garden, into a Wil∣derness among the Beasts which perish; yet not with∣out a promise of Restaurati∣on, and remission of his Transgression, by one Eter∣nal Sacrifice, through the diffluence and power of whose Spirit, Man is put in∣to a possibility of attaining a measure of the true and perfect knowledge and un∣derstanding even in this life.

III. Hermes. For my part, I had never discovered any thing of this matter, nor re∣vealed it to any one, had not the fear of the Judgments of God, or the hazard of the Damnation of my Soul for such a Concealment prevailed with me. It is a debt I am willing to pay to the Just; as the Fa∣ther of the Just has liberally bestowed. it upon me.

Salmon. That is, reveal∣ed them so as that the Sons of Art might understand them, not to the Profane and Unworthy, and Scof∣fers: For the Oracle of Truth himself has long since told us, It is not fit to give the Childrens Bread to Dogs; though they may eat of the Crumbs which fall from the Masters Table. Some Men the Scriptures of Truth have compared to Dogs, yea, Greedy Dogs, Wolves, Foxes, &c. These can ne∣ver come to sit at the Ta∣ble, and feed of the Divine repast; 'Tis a Transgressi∣on against the Law of Na∣ture, which is the Law of God, which deserves the Divine Vengeance for a pu∣nishment: And such indeed is the revealing of forbidden Secrets to such to whom they do not belong. And saith Raimand Lully, Thou shalt reserve and keep that Se∣cret, which is proper only to God to reveal, and thou dost justly conceal those things, whose revelation belongs to his Honour; otherwise thou shalt be condemned in the Great day, as a Traytor to the Majesty of God, nor shall thy Treason be forgiven thee.

IV. Hermes. Now un∣derstand, O ye Children of Wisdom, that the knowledge of the four Elements of the Ancient Philosophers, was not Corporally, nor Imprudently sought into: Which are through patience to be attained, accord∣ing to their kind, which through their own operation are hidden or obscured. You can do no∣thing, except the matter be compounded, because it cannot be perfected, unless first the various Colours are throughly accomplished.

Salmon. Hermes now be∣gins to give a description of the Great Work, which he calls the knowledge of the Elements, but not of those Elements which are foolish∣ly discoursed of in the Schools of the Peripateticks: They speak of an Element to be Corpus Simplex, but our Hermes saith, They are not to be understood Corpora∣liter. Ergò 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Spiritualiter & Sapienter, that is, Spiri∣tually

and Wisely. Thus the Principles of Art are said to be four Elements, Earth, Water, Air, Fire, as Hermes indigitates, but what these are in a Spiritual sense, the Peripatetick knows not, which the same Hermes in∣terprets in another place, the Soul, Spirit, and Body; and which Paracelsus calls Salt, Sulphur, and Mercury. Others make but two, as the Agent and Patient; Mascu∣line and Feminine; Sulphur and Mercury: Others but one only, viz. The Aqua Philosophica: There are ma∣ny other Names by which this Matter is called, but the Subject, or Prima mate∣ria, is one only: because it is, as it were, the Cardinal hinge upon which all the rest turn, which the Philo∣sophers explicate to be their Mercury, which is the be∣ginning, the middle, and the end of the Work, and without which, whoever labours, labours in vain; and yet it will do nothing without it be compounded, because it cannot be perfe∣cted without its colours are throughly accomplished: The Body and the Soul; or the Salt and the Sulphur, cannot be united in their most minute parts, without the help of the Spirit which is Mercury. Luna and Sol cannot procreate without the help of Mercury, which extracts the Semen from both the Bodies, and in the cen∣ter of the Earth, as its pro∣per Vessel, digests and per∣fects it. Therefore Mercury does nothing of its self, ex∣cept something be added to it by which it may be mor∣tified.

V. Harmes. Know then, that the Division which was made upon the water by the Ancient Philosophers, is that which separates it, or converts it into four other substances; one into two, and three to one; the third part of which is color, or has tincture, to wit, the coagulating humour or moi∣sture, but the second and third Waters are the Weights of the Wise.

Salmon. This Water to be divided, is the same with the four Elements before spoken of, viz. The Aqua

Philosophica: This must be divided into four parts, viz. The one part into two; ad∣ding three parts to one; from whence arises seven parts: He divides the diffe∣rences of the Colors into two threes, that is, into three Red Spirits, and three White, which three Spirits have their rise from the one Aqua Philosophica, and are resolved into the same a∣gain.

VI. Hermes. Take of the humidity or moisture, an ounce and half: of the Southern Redness, viz. Anima Solis, a fourth part, i. e. half an ounce; of the Citrine Seyre in like manner half an ounce: of Au∣ripigment half an ounce, which are eight; that is three ounces: Now understand that the Vine of the Wise Men, or Tree of the Philosophers is extracted or drawn forth in three, but the Wine thereof is not perfected till at length thirty be com∣pleated.

Salmon. He Essays to explicate the proportions of the Philosophick Ingredi∣ents, under various Names; for that which he calls the Humidity, the Southern Red∣ness, Anima solis, Seyre Ci∣trinum, Auripigment, the Vine of the Philosophers, and their Wine, have no other signifi∣cation, but that the Aqua Mercurii should be seven times distilled, which after the eighth Distillation, the Compositum, by the force of the fire, is converted into Ashes, or a most subtil pou∣der, which by reason of its purity and perfection resists the fire: neither wonder that eight parts and three ounces are equivalent, for by the former Section, the one part is divided into two, to each of them, there is added three parts, which are the true and Philoso∣phick Proportions, called by Hermes, the Weights of the Wise.

VII. Hermes. Understand then the operation. The Deco∣ction doth diminish the matter, but the Tincture does augment it: Because Luna in 15 days is diminished [in the Heaven] and in the third operation [viz. after the Conjunction with Sol] it is augmented. This is

then the beginning and the end.

Salmon. Here Hermes e∣ludicates the Philosophick Work by a most familiar Example of the Phases of Luna; and so it is, the Mi∣neral Process in this Philo∣sophick Work, exactly an∣swering to that Parallel in Heaven. Some divide the Operation of the Stone into two parts, viz. the former and the latter. The former Hermes explicates by the no∣tion of Decoction, which does diminish the matter, dis∣solves it, as it were destroys it; but being thus Dissolv∣ed and Corrupted, it is through Regeneration (by the Medium of perfection) restored again. This done, then follows the latter part of the Operation, by means of which the Virtue and Power of the Stone is made wonderful, brought to its highest perfection, and mul∣tiplied (as it were) in infini∣tum. In these few words of Hermes, are comprehended the whole Work, and in them it is plainly laid open from the beginning to the end. In a word, it is like the Husbandman Sowing his Seed in the Ground, which must first Die, be Corrup∣ted and Putrefied, before it can be possest of a new Life, by which it must arise and yeild its Hundred Fold In∣crease: the first Life, the first Birth, the first Body, must Die, and give place to the second.

CHAP. II. The First Exposition of the Matter.

I. HERMES. Behold, I have Exposed to you that which was hidden, and the work is both with you and for you: that which is within, is quickly taken out, and is Permanent or fixt; and you may have it either in the Earth, or in the Sea.

Salmon. This secret Work commends it self to its Chil∣dren; and the series of the Operation demonstrate, that the Regenerating Spirit is within the Matter, but ad∣hears to it invisibly. In Ele∣mentary and Gross Bodies, it is not manifest, except they be reduced into their first Essential Nature or Be∣ing; for so this Spirit of Regeneration which is the Seed of the Promise, the Heaven of the Philosophers, out shining the Glory of the Stars, is brought forth to View. That which is Sown is not quickned except it Die, it is Sown in Corrup∣tion, it Rises in Incorrupti∣on, it is Sown in Dishonour, it is Raised in Glory. The Sea is the Aqua Philosophica, which entring into, and Opening the Terra Philosophi∣ca, brings forth the Gold bear∣ing Vine of the Philosophers

II. Hermes. Keep there∣fore your Argent Vive, which is prepared in the innermist Chamber of the Bridegroom, in which it is Coagulated; for that is the Argent Vive it self, which is spoken of the remaining Earth.

Salmon. Argent Vive is indeed the Prima Materia of the Philosophick Work, but (say the Philosophers) beware that you use not the Vulgar Argent Vive, or Quick-Silver; for if you do, you will be deceived. Our Silver is not Vulgar, for that is Dead, and unfit for Our Work; you must have that which is Living, which is rightly Prepared by Art for the perfection of Nature. Our Mercury is Philoso∣phick, Fiery, Vital, Run∣ning, which may be mixed with all the other Metals, and separated again from them. It is prepared in the innermost Chamber, there it is Coagulated: Now, where Metals grow, there they must be found: If you have found this Argent Vi∣ve, the residence of the Phi∣losophick Earth, keep it safe∣ly, for it is worthy: If you have brought your Argent Vive to Ashes, or Burnt it by the Power of the Fire, you have an incomparable Treasure, a thing much

more Pretious than Gold. This is that which Gene∣rarates the Stone, and it is Born of it, it is the whole Secret, which Converts all the other Metalline Bodies into Sol and Luna, making Hard Soft; and the Soft Hard, putting Tincture and Fixity upon them.

III. Hermes. He there∣fore that now hears my Words, let him search into, and inquire, from them; it is not for the justification of the Work of any Evil Doer, but to give to every good Man a Reward, that I have laid Open or Dis∣covered all things which were bid, relating to this Science; and Disclosed and made Plain and Open to you the greatest of Secrets, even the Intellectual knowledg.

Salmon. The Philoso∣phers ever Discourse in Pa∣rables and Figures; nor is it fit that all things should be revealed to every Body; the matter is to be enquired after, and diligently Searcht into; without Labour and Pains, nothing is to be ob∣tained; but Wisdom enters not in to profane Souls, nor dwells in a Body subject to sin, as the Wise Man affirms. And altho' Hermes has spo∣ken in this Book many things concerning this most noble Arcanum, and has over-past nothing, yet he has not spoken so plainly as that every profane and unwor∣thy Person may under∣stand it, but has left the Mystery to be unfolded by the Sons of Wisdom.

IV. Hermes. Know there∣fore ye Children of Wisdom, and ye seekers after the Fame thereof, that the Vulture stand∣ing upon the Mountain, cries out with a great Voice; say∣ing, I am the White of the Black, and the Yellow of the White, and the Citrine of the Yellow, and behold I speak the very Truth.

Salmon. The Mountain up∣on which the Vulture stands, is a fit Vessel placed in a well Built Fornace, encompassed with a Wall of Fire; at the foot of which Mountain is a watchful Dragon, who is full of Eyes, and can see before him and behind him,

who is Vigilant and Careful in keeping the Entrance or Passage into the Mountain, lest the unworthy should Ascend to the height their∣of, where is hid the Secret Stone of the Philosophers: It is unpossible for any to enter here, unless the Dra∣gon be laid a Sleep; Hoc opus, hic Labor est, to find out the means how this is to be done, how this Beast is to be circumvented, that we may obtain this so desi∣rable Treasure is the Work of the Philosopher. Three things are commended for this purpose, first Crude Ar∣gent Vive made into Pills, and Gilded with Gold. Se∣cond, a Sulphur of Mars extracted with Sol. Third, The water of the Philoso∣phers. These things being rightly given, will so lay him a Sleep, that Night and Day you may continually have Egress and Regress. Being once entred, and As∣cended the Mountain, the Vulture or Crow will shew you the way where the Co∣lors appear. 1. Black which is the beginning of the Art. 2. White which is the mid∣dle. 3. Red which is the end of the whole Work.

V. Hermes. Now the chief principle of Art is the Crow, which in the Blackness of the Night, and Clearness of the Day, flys without Wings. From the bitterness existing in the Throat, the Tincture or Tinging matter is taken: But the Red goes forth of its Body, and a meer Water is taken from its back parts.

Salmon. The Vulture and the Crow, are both but one thing, but in differing States, it is the Vulture while it is Active and devouring; and the Crow when it lies in a more passive Nature. The Vulture is the Mercury of the Philosophers prepared by help of Vulgar Argent Vi∣ve: And the Crow is the Infancy of the Work, where∣in the said Philosophick Mercury is United with its Solar Ferment. The black∣ness of the Night is the Pu∣trefaction thereof, and the clearness of the Day, its Re∣surrection into a State of Purity. It flies without Wings, being Born or carried by

the fixt Nature; and the bit∣terness in the Throat, is the Death of the first Life, whence is Educed the Soul, which is the Red and Liv∣ing Tincture taken from the Body: And the Water is the Viscous Humidity, made of the Philosophers Argent Vive, which radically dis∣solves all Metals, and redu∣ces them into their first Ens or Water; and also reduces common Quick-Silver into the same, by a Simple Im∣bibition, for ever.

VI. Hermes. Understand and accept of this gift of God, which is hidden from Ignorant and Foolish Men. This hidden Secret which is the Venerable Stone, splendid in Color, a sub∣lime Spirit, an Open Sea, is hid in theCaverns of the Metals: Behold I have exposed it to you; and give thanks to the Almigh∣ty God, who teaches you this knowledge: If you be grateful, be will return you the Tribute of your Love.

Salmon. Fools, and un∣learned, are excluded from the knowledge of this My∣stery, viz. Such as are un∣acquainted with the gift of God; which is a measure of his Holy Spirit. He calls it a Stone, yet says, it is a Spirit; for was it not a Spirit, it could not Penetrate and Tinge other Bodies by an absolute Unity and Con∣junction: Bodies and Mat∣ter cannot do this, the most that they can do is but to touch one another in their Superficies; for all matter is Dead, and no Dead thing can penetrate into the pro∣perty of another, but only (at most) lie side by side with it. And to make the matter the more sensible to your understanding, he compares it to an open Sea, for that this Spirit peirces Bodies, and is joyned to them, even as Water is joyn∣ed to Water, or as the Salt Body thereof is joyned with its Aqueous parts. It is hid∣den in the Caverns of the Me∣tals, that is, if you seek for it in any thing that is not Metalline, you stumble at the Threshold.

VII. Hermes. You must put the matter into a moist fire, and make it to Boil, which Augments the Heat of the Hu∣mour

or Matter, and destroys the Dryness of the incombusti∣ble Sulphur; continue Boiling till the Radix may appear then Extract the Redness and the light parts, till only about a third remains.

Salmon. There are said to be three Species of Decocti∣on. 1. An external Fiery heat in Humido, and is called Elix∣ation. 2. An external heat in Sicco, which is called Assation. 3. An internal natural heat in Humido, called by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Ma∣turity, or the Ripening and perfecting heat. Now which of these it is, that Hermes speaks of is the que∣stion. The first, and the third differ in this. The first is an external Fiery Heat. The latter an In∣ternal Natural Heat. In my Opinion both are to be admitted. The Natural Heat Internal, is the Cause of Generation and without that, the External Heat can do nothing: Hence we con∣clude the Heat to be two∣fold. 1. External to excite. 2. Internal to perfect, both which ought to be made in humido: for all Genera∣tion is naturally made in Calido Humido, in a moist Heat, which Hermes calls Ignem Humidum: as if he should say the Fire is two∣fold, which you must use, viz. External and Internal. He seems to make his Co∣ction double, 1. In the time of Augmentation. 2. In the Ultimate perfection or Maturity, and so long this Fire is to be continued, till the Radix does appear, i. e. the Seed of Metals. The same method that Nature takes in Generating Herbs and Plants, she takes in Ge∣nerating Metals, whose Seed is extracted by the help of Art, which Seed is only and truly the Philosophers Mer∣cury, in which all the Me∣tals are resolved into their first principles, and in which is imprest the Character or Power of Transmutation. They all err who think to reduce Metals only into Crude Mercury, and not into their Radix, as Hermes speaks, viz. into their Seeds, which is the first Matter living in Metals: and from thence Nature ever goes for∣ward, never back-ward till

she comes to perfection.

VIII. Hermes. For this Cause-sake, the Philosophers are said to be Envious or Obscure, not for that they Grudg∣ed the thing to the honest or just Man, to the Religious or Wise; or to the Legitimate Sons of Art? but to the Ig∣norant, the Vitious, the Dis∣honest: lest evil Persons should be made powerful to perpetrate sinful things: for such a fault the Philosophers must render an account to God. Evil Men are not worthy of this Wisdom.

Salmon. It appears that neither Hermes, nor any of the other Philosophers did Envy or Grutch the true knowledge of the matter to the Pious, Just, and good Man, but only to the Pro∣fane and Wicked, they did not think it fit to give the Childrens Bread to Dogs, for which Cause-sake, they always keep the Prima Ma∣teria Secret, and left it as a Legacy to the Legitimate Sons of Art; but the man∣ner and way of working it, through all its various Ope∣rations, they have faithfully and plainly declared to the least Iota, or Tittle.

CHAP. III. The Names and First Operation Explicated.

I. HERMES. Now this Matter I call by the Name of the Stone; the Fe∣minine of the Magnesia, the Hen, the White Spittle, or Froth, the Volatile Milk, the Incombustible Ashes; so that it might be hidden from the sim∣ple and unwise, who want un∣derstanding, honesty, and good∣ness: which notwithstanding they signified it to the Wise and Prudent by one only Name, which is the Stone of the Wise, or the Philosophers Stone.

Salmon. There are vari∣ous Names, by which the Philosophers call it, as Sol, Gold, Brass of the Philoso∣phers,

Magnesia, the pure Body, clear Ferment, Elixir, Masculine, Fixt Argent Vive, Incombustible Sul∣phur, Red fixed Sulphur, the Rubin, Kibrick, Green Vitriol, the Greenness, Red∣ness, burnt Brass, Red Earth, the Water of Sulphur, Aqua Mundi, Spittle of Luna, Shad∣dow of the Sun, Eyes of Fishes, Sulphur, sharp Wine, Urin, Light of Lights, Fa∣ther of Minerals, Fruitful Tree, Living Spirit, Ve∣nom, most strange Vinegar, White Gum, Everlasting Water, Aqua Vitae, a Wo∣man, Man, Masculine, Fe∣minine, a Vile thing, Azot, FirstMatter, Principium Mun∣di, and therefore Argent Vive, Mercury, Azot, Plentlunam, Hypostasis, White Lead, Red Lead, Water, the Crow, Iron, Silver, Lime, Jupiter, Vermilion, Whiteness, all signifie but one thing, Our Stone, but in diver times and degrees of Operation. So also, White Earth, White Sulphur, Ethel, Auripig∣mentum, Arsenick, Chaos, a Dragon, Serpent, Toad, Green-Lyon, Red-Lyon, Camelion, Quintessence, Virgins Milk, Radical Hu∣midity, Unctuous Moisture, Sperm, Sal Armoniack, Hair, Urine, Antimony, Philosophers Lead, Salt, a Bird, Microcosmus, Cinna∣ber, do all signifie but one and the same thing.

II. Hermes. Conserve therefore in this the Sea, the Fire, and the heavenly Bird, even to the last moment of its Exit. But I deprecate, or wish a Curse from our Bene∣factor, the great and Living God, even to all the Sons of the Philosophers, to whom it shall please God to give of the Bountifulness of his Goodness, if they shall undervalue, or divulge the Name and Power thereof, to any Foolish or Igno∣rant Person, or any Man unfit for the knowledge of this secret:

Salmon. He teaches here, that in the matter of the Stone, is to be Conserved the Sea, the Fire, and the Heavenly Bird, to the Per∣fection or Consummation of the Word; by the Sea, is understood the Humidity of the Mercury, for that no Generation can be made

in a dry, but in a humid matter. Therefore Mer∣cury is to be Conserved in a Liquid form, citrà tamen sui Corruptionem, but without its Putrefaction; for that hard things or Bodies, as Raymund Lully saith, receive not the Heavenly Virtue, nor yeild to the heavenly Influences. A Seal puts not its Print up∣on a hard Stone, but upon soft wax: so our matter, by being made soft and Rarisi∣ed, is made fit to receive the influx of the superior Bodies, i. e. of Sol and Luna, and is made to obey the Government of the Sun. By the Fire and the Heavenly Bird, is understood the two∣fold Fire, the External and the Internal, with both which it is to be conserved and nourished to the end of the Work.

III. Hermes. Whatever any Man has given to me, I have returned it again; nor have I been behind hand with any, or desisted to return an equal kindness; even in this Friendship and Unity consists the chief matter of this Opera∣tion.

Salmon. This not only demonstrates the Generous and Noble Spirit of our great Hermes; but also the relati∣on, which the parts Com∣posing this Magistery have one to another; for saith he, even in this Friendship and Unity consists the chief matter of this Operation.

IV. Hermes. This is the concealed Stone of many Colors, which is Born and brought forth in one Color only: Un∣derstand this and conceal it.

Salmon. By the many Colors, here is understood the Black, White, and Red, of which we have spoken before: and tho' there may appear many other Colors in the course of the Operation, yet those three are the chief; of which, the one Color which for ever remains, is the Never fading Red, than which, nothing can be more noble or perfect; this, if thou attainest to be an A∣dept, a true Son of Art, be sure to hide and conceal it, as here thou art admonish∣ed.

V. Hermes. By means of it, (through the permission of the Omnipotent) the greatest Disease is Cured; and every Sorrow, Distress, Evil, and hurt∣ful thing may be Evaded: and through the help thereof, you may come from Darkness to Light; from a Desert or Wil∣derness to a Habitation or Home; and from straightness and necessities, to a large and ample Fortune.

Salmon. This Our Tin∣cture, Our Elixir, Cures not only all the Diseases of Metals, but all the cureable Diseases in Humane Bodies: It gives also, not only Health and long Life, but removes Poverty and Want, and the attendant Evils of a narrow and pinching Fortune. It is indeed the great preserva∣tive against all the Afflicti∣ons, Sorrows and Miseries of Humane kind, of what Na∣ture and quality soever. It is Nectar and Ambrosia, to all the Vital Powers, through the Efficacy of which, Na∣ture is made able to con∣tend, resist, and overcome all her adversaries.

CHAP. IV. A Continuation of the Explication of the First Operation.

I. HERMES. Now my Son, before all things, Iadminish thee to fear God, in whom is the Blessing of your undertakings; and the Uniting and disposing of every thing which you Segregate, put together, or Design for this purpose.

Salmon. This great Phi∣losopher well knew, that the only way to attain to the Mystery, was to be ac∣quainted with that Spirit which knew all things, yea the deep things of God; and to be acquainted with that Spirit, was to feur God, for

so says the Holy Spirit it self. The fear of the Lord is the be∣ginning of Wisdom, and the Knowledg of the Holy is under∣standing: And therefore our Hermes advises us, above all things to fear God, in whom is the Blessing of this under∣taking. He shall not Err, who becomes acquainted with, and joyned to, that Spirit which is the Foun∣tain of all Knowledge and Wisdom: For being United with that, you are Centred into the very Root from whence all Wisdom and Knowledg spring, and being Ingrasted into that Root, the true understanding will grow up in you, and fill you even as the Soul is filled with Life.

II. Hermes. Whatever I speak or write, consider it, and reason about it in your mind: I advise not them who are de∣praved in their Reason and Understanding, nor the Igno∣rant, or Insipid of Judgment. Lay hold of my Instructions, and Meditate upon them; and so fit your Mind and Undestand∣ing [to conceive what I say,] as if you your self were the Au∣thor of these things I Write.

Salmon. He here speaks to such as fear God, not to be depraved in their under∣standings, (as all Profane and Wicked Men are) nor the Ignorant (who are un∣acquainted with the true Fountain of knowledge, which is the Spirit of the Living God, as he himself has instructed, Chap. 1. Sect. 1. aforegoing:) nor to the Insipid of Judgment, (who has not Pondered nor Medi∣tated upon these things.) You must Enter with your Spirit and Soul into the Cen∣ter of Nature, and there behold how all things are begun, continued, and per∣fected; but you must first enter into that Universal Spirit, which is the Former of all things, which pierces through, and dwells in that Central Root; and by en∣tering into that, it will, like as a Vehicle, carry you into the same Root, where all things are hidden, and re∣veal to you the most abscon∣dite Mysteries, and shew you as in a Glass the whole work, and all the Opera∣tions of Nature.

III. Hermes. For to what Nature is hot, if it shall be made cold, it shall do no hurt or injury to it; so in like manner, he to whom Reason is become a guide, does shut against himself, the Door of Ignorance, lest he should be se∣curely deceived.

Salmon. That is, if the Spirit and Soul, or hot Mer∣cury and Sulphur be made more cold, by a Conjuncti∣on with the cold Body, you shall not do a miss, but pro∣ceed rightly on in the Work: and this you must appre∣hend by your Reason, and the Nature of the thing. He to whom (saith he) Reason i. e. the Spirit of knowledge, is become a guide, does shut from himself the Door of Ignorance, i. e. open to him∣self the Door of knowledge, leading into the Mysteries of this Our Philosophick Work.

IV. Hermes. Take (my Son) the Flying Bird, and Dround it Flying; then divide, separate, or cleanse it from its Filth, which keeps it in Death; expel it, and put it away from it, that it may be made Li∣ving, and answer thee, not by Flying in the Regions above, but truly by forbearing to Flie.

Salmon. In this our Art are two Principles which spring from one Root, and which are the subject of our Stone, viz. Argent Vive, and Sulphur; of which, the one is Volatile and superior, the other fixt and below, from the Conjunction of which often repeated, is made the true and Philoso∣phical sublimation and fix∣ation. And that is the fix∣ation when the Body re∣ceives the Tinging Spirit, and takes from it its Volati∣lity; this is done by frequent Reiterations, till a Calx of perpetual duration is pro∣duced, and will remain for ever in the Fire: But in the very beginning of this work the substance of the Stone, which in it self is most fixed, by a Spirit not fixed or Vo∣latile, as Sea Water, acetum radicatum, and such like, is to be made Volatile. And by this means it will be more fit to be cleansed of its Filth,

or Rust, which in metals is a most certain sign of Imper∣fection.

V. Hermes. If therefore you shall deliver it out of its Imprisonment, or Cage, or Straights then afterwards you shall Order and Govern it, ac∣cording to the number of days I shall note to you, according to Reason; and then it shall be a Companion to thee, and by it, thou shalt be made great and powerful.

Salmon. That is, the fix∣ed Body is to be lifted up by sublimation, and to be so often repeated, till the Volatile is made fixed, or fixed with it: But this is not to be done hastily, or all at once, but by little and little, and by degrees. Lest by too great a haste you break the Vessel, or come to some other hurt. God himself, made all things in Number, Weight, and Measure; that is, in due and just proportion, as well in respect of Time as Matter. If you proceed wisely in this Case, you will receive the fulness of your expectations.

VI. Hermes. Extract from the Sun Beams the shadow, and the sordid Matter, by that which makes the Clouds hang over it, and Corrupts it, and keeps it from the Light, be∣cause by its Torture and Red Fiery Heat, or Redness it is Burned.

Salmon. The shadow al∣ways goes along with the Body, walking in the Sun. Now that a clearer Light may appear through the Body, without any shadow, the Body must be opened, made thin, and dissolved; which is the Patient, by the Spirit or Sun-Beams, which are the Agent, the living Fire, by whose Pow∣er it is brought to a Calx, and the Corruptible part is Burnt up and destroyed, or made fit to be separated.

VII. Hermes. Take this Redness Corrupted with the Water (which resembles the Matter, holding the Fire as in a live Coal) from it: As often as you take this Redness Cor∣rupted in Water, away from it, so often you have the Red∣ness

Purified, then will it As∣sociate it self, viz. become fix∣ed, and Tinged, in which 〈◊〉〈◊〉 it will rest for ever.

Salmon. That is Our Magnesia, which is sown in our Philosophick Earth, is to be Corrupted or Putrefied; and then to be Digested, Coagulated, Sublimated, Incerated, and Fixed. This Magnesia, or Redness is thus made pure by separa∣tion, and then it becomes Dissolved, Digested, Coa∣gulated, Sublimed, Incera∣ted, and Fixed, and Ting∣ed, being first lift up into the highest Heavens, and then Buried again in the deepest Earth, that there∣with it may arise, and in the same have a Habitation, and be fixt for ever. The Wa∣ter is the Spirit; the Red∣ness is the Soul or Tincture; and the Earth is the Body. Now the Spirit is the Life of the Soul, as the Body is the Clothing or Habitation thereof: so that the Body is a substance, fixed, dry, and containing both the Spirit and the Soul. The Spirit Penetrates the Body; the Body fixes the Spirit; the Soul conjoyned, Tinges of its own Color, whether it is White or Red.

VIII. Hermes. Return the Coal, being extinct in its life, to the Water, in the thirty days I note to thee, so will you have a Crowned King, resting upon the Fountain or Well, but drawing it from the Auripig∣ment, and wanting the Hu∣mour or Moisture: Now have I made the Hearts of the at∣tentive, who hope in thee, glad, and their Eyes beholding thee, in the hope of that which thou possessest?

Salmon. The Life of the Coal is Fire, which being removed from it, is like a Dead Body; nor in a Coal only, but in all other things, it is Fire that excites or stirs up the Life, comforts it, and conserves it: Yea, the Es∣sence of Life is nothing else than Pure, Naked, Unmix∣ed Fire: not that which is Corrupting and Elementary, but that which is Subtil, Coelestial, and Generating all things. This in Metals is the Aqua Philosophica, Ole∣aginosa,

& Sulphurea, and in this the Earth is to be raised up in the space of 30 days, which is a certain Number for an uncertain: By the Crowned King, is meant the perfection of the Tincture. The Well is the Fountain of the Philoso∣phers, inexhaustible; out of which it draws the Auri∣pigment or eternal Tincture, but wanting indeed its moi∣sture, or Running-Water, which is for so long time to be Digested and Boiled with Fires, &c.

IX. Hermes. Now the Water was first in the Air, then in the Earth: restore thou it then, to the superior places, through its own meanders or passages, and (not foolishly or indiscreetly) change or alter it: and then to the former Spirit gathered in its Redness, you must carefully and leisurly joyn it.

Salmon. Convert the E∣lements, and you shall have what you seek. The Earth which is Cold and Dry, agrees with the Water in one quality, which is cold. The Air which is Hot and Moist, participates with the Fire which is Hot and dry; and consequently the Earth with the Fire, because of its Driness. The Earth is the only true and first Element of the Stone, which by a Philosophical Calcination is to be Burnt up, and Rarifi∣ed, afterwards to be Dis∣solved in a Moist place into a Ponderous Water: This by Sublimation is made more subtil and converted into Fire. This Oyl by a most strong Fire into Ashes, or a Red Rubicund Earth. Thus the Dragon devours his own Tail; and the Pe∣lican with her own Blood, nourishes her Young ones. The Blood of the Pelican is this Red Spirit. Now no∣thing is joyned together with it, but that which be∣fore was separated from it. This Mixtion of the Ele∣ments is not Corporeal, but Spiritual; not with Hands done, but the work of the Metalline Archeus or Spirit, which you ought well to know, and then you will not long err from the Truth.

CHAP. V. A Dialogue between Hermes and his Son.

I. HERMES. Know thou my Son, that the fat of our Earth is Sulphur; that Sulphur is Auripigment, Siretz, or Colcothar, of which Auripigment, Sulphurs, and such like, some are more vile or mean than others, in which there is a difference or diversity. Of this kind also is the Fat of Glewy substances; to wit, of Hair, Nails, Hoofs, and Sul∣phur it self; Oyl of Peter, and the Brain or Marrow, which is Auripigment. Of the same kind also is the Cats or Lyons Claw, which is Sirezt: The Fat of the White Bodies, and the Fat of the two Oriental Argent Vives, which Sulphurs are caught hold of, and retain∣ed by the Bodies.

Salmon. All these are only Various Names, by which the Philosophers call the one thing, and under which they Cloud it. But the most Acute Ripley saith, it is Argent Vive, but not the Vulgar, that without which nothing that exists, is able to be. If therefore, there be nothing under the Sun, in which this Argent Vive is not, Our Hermes has not done absurdly, to call it by these Names; tho' possibly there may be some one thing, which may contain more of it, that which is more pure, also generous, and more ripe or perfectly digested, than all the other things besides. Authors say, it is chieflly found in the Roots of Metals, which Roots are in the Air, and the Tops of the Mountains. It behoves you therefore, to have a perfect and solid knowledge of this Argent Vive, before you attempt any thing in this Art. And this is to be Communicated only to the Faithful Disci∣ples of this Science. Be diligent with your whole

mind, consider, think, ru∣minate, volve and revolve, meditate and reason with your self concerning it, and through the Divine Assist∣ance, you will certainly at∣tain to the knowledge there of.

II. Hermes. I say more, that this Sulphur does Tinge and Fix; and is contained and held by the Conjunctions of the Tinctures. Fats also Tinge, but withal they fly away, in the Body which is contained, which is a Conjunction of Fu∣gitives only with Sulphurs and Aluminous Bodies, which also contain and hold the Fugitive Matter.

Salmon. He distinguisheth here between the true and Philosophick Tincture, and the Fictitious or Sophisticate. The true is made of a Fixt and Incombustible Sulphur, for which Cause also, the Bodies are rendred fixt and Incombustible: for every Transmutation is made sub∣ject to the nature of the thing Transmuting, and not of the thing to be Transmu∣ted; it is needful therefore, that you make choice of the best Sulphur for this Work. The Vulgar is For∣reign, for that it is deficient, Blackens, and Corrupts, ha∣ving also a double superflui∣ty, viz. an Inflamable sub∣stance, and an Earthly Fae∣culency. Therefore you must find out another, which is a simple Fire, and Living, and is able to Revivifie Dead Bodies, to bring them to the highest perfection, and to perfect them with the ultimate maturity. Such a Sulphur saith Avieenna is not to be found upon Earth, ex∣cept in the Bodies of Sol and Luna. In Sol indeeed is the highest of Perfection, be∣cause it is more digested and decocted; when therefore, the Tincture is prepared with this Sulphur, down be∣low, in the Bottom of Ob∣scurity, it is carried Grada∣tim up for the highest Glo∣ry, with the greatest splen∣dor of spirituality, so that any Body whatsoever being melted with the Fire, it Tinges, and so firmly ad∣heres to it, that it cannot for ever be any more sepa∣rated therefrom. But the

Sophisticate Tincture which is made from the middle Minerals, from burning Sul∣phur, Arsenical, Alumin∣ous, and such like, are not able to defend either Bo∣dies, upon which they are projected, nor yet their own proper substance from the violence of Fire, but toge∣ther with the Bodies they flie away, and by the force of Fire Vanish into Air.

III. Hermes. The order, method, managment and dis position of the Matter sought after by the Philosophers, is but one, in Our Egg. Now this in the Hens Egg, is in no wise to be found. But lest so much of the Divine Wisdom, as is seen in a Hens Egg, should be distinguished; we make in imitation thereof, a Composi∣tum from the four Elements, joyntly fitted and compacted together.

Salmon. The Descripti∣on of the Philosophick Egg is various, which the Philo∣sophers divide into four parts, according to the num∣ber of the four Elements. 1. Putamen, the Shell, which they make the Earth. 2. Albumen, the White, which is Water. 3. Pellicula, the Skin, which is Air. 4. Vi∣tellus, the Yolk, which is Fire. Some make only three parts thereof. 1. Vi∣tellus, the Sulphur. 2. Al∣bumen, the Mercury. 3. Putamen, the Salt. Some again will have the Yolk to signifie Mars, Sol, and Venus; and the White, Saturn, Ju∣piter; Mercury, and Luna: and the Shell, the Firmament, and Earth, or Combustible Ashes: but to speak plainly, the Shell represents the Phi∣losophick Glass; wherein the Skin, the White, the Tread, and the Yolk, answer to the four Elements: Fire Air, Water and Earth. Or rather the Tread, Yolk, and White, to the three pure principles, Salt, Sulphur, and Mercury, or Spirit, Soul, and Body; that is, Fixity, Tincture, and Subsistence.

IV. Hermes. Now in a Hens Egg, there is the greatest help that may be, for herein is a nearness of the Matters in their Natures: a spirituality, and gathering, and joyning

together of the Elements, and the Earth which is Gold in its Nature:

Salmon. The Ovum Phi∣losophorum, or our Mercury has in it self whatever is necessary thereto: We call it Our Mercury because it is reduced into one pure Homogene Body, where is 1. A Propinquity of Na∣tures, as Earth, Water, Air, and Fire; or Salt, Sulphur, and Mercury. 2. A Spiri∣tuality, which is the forma∣tive faculty, the hidden Work-Master which brings the Stone to perfection. 3. A gathering together of the Elements, for that the Earth is made Water, and Air, and Fire, by Sublimation, and they are made Earth again; which Earth is Gold in its inward principle or Nature.

V. Hermes. The Son saith to him, the Sulphurs which are convenient or fit for Our Work, are they Coelestial or Terrestial, Heavenly or Earthly? To whom Hermes answers: some of them are Heavenly, and some are from the Earth.

Salmon. This is a short Dialogue between the Fa∣ther and the Son, Hermes makes answer to his Son, concerning the Sulphurs, that they are not of one or the same kind, but that some are of a Heavenly, and some are of an Earthly Nature, yet he confesses both to be Sulphurs: by the Heavenly is meant the Solar Sulphur; and by the Earthly, the Sulphur of Luna. For Sol is a Body Masculine, hot, fixt, red, and incombustible, which perfects Luna, who is Fe∣minine, Cold, Volatile, White, and Combustible, exalting her to his own Glory and Splendor.

VI. Hermes. The Son saith, Father, I think the Heart in the Superiors to pre∣note Heaven; in the Inferiors, the Earth. To whom Her∣mes saith: It is not so, the Masculine truly is the Heaven of the Feminine: and the Fe∣minine the Earth of the Mas∣culine.

Salmon. The Heaven is

the Masculine of the Earth; and Earth is the Feminine of the Heaven: Heaven or Sol which is pure, fixt, and incombustible Sulphur, is the generating Seed; and Mercury which is the Ma∣gical Earth, is the Womb, or Feminine principle re∣ceiving the Seed, in which the Seed is keept, nourished, digested and brought to the Birth or Perfection: Even that in which it obtains, Spirit, Blood, and Flesh, viz. Fixity, Tincture, and Substance. The Earth or Mercury is the subject or receptacle of all the Coele∣stial Radiations.

VII. Hermes. The Son saith, Father, which of these is more worthy, one than ano∣ther, whether is the Heaven or the Earth? The Father an∣swers: Both want the help of one another; but a Medium is proposed by precepts. But if thou shalt say, that Wisdom or the Wise Man does Rule or Command among all Man∣kind; to this Hermes: The indifferent or ordinary things are better with them, because every Nature delights; or desires to be joyned in Society with its own kind. We find even in Wisdom it self, that equal things are joyned toge∣ther.

Salmon. If by a Magical Matrimony, the Heavens and the Earth are Conjoyn∣ed, neither seems to be more worthy; for as the Earth cannot Generate with∣out the Heavens, so neither can the Heavenly Influences multiply themselves without the Earth: But there is a mean proposed, which he explicates in the following Paragraph, which is the making the one equal with the other, viz. by bring∣ing forth a new Off-spring out of both, which shall ex∣cede Sol himself in perfecti∣on, because it is more than perfect, and able to make the imperfect Bodies or Me∣tals perfect, which Sol him∣self cannot do, and is also able to make the most im∣perfect Bodies more than perfect, by multiplying their Tincture a thousand times more than what they had Originally by Nature, which is performed by Pre∣cepts

saith Hermes, that is, by Art. And since every Nature Delights to be joyned with its own kind, you must be sure to joyn Metalline Bodies only with Metalline Principles, for Water joyned with Water cannot be separated, no more can Silver being joyn∣ed with Silver, or Gold with Gold, that is to say, their Seed.

VIII. Hermes. The Son saith; But what is the mean among them? To whom Her∣mes answers: To every thing in Nature, there are three things from two. 1. The Be∣ginning. 2. The Middle. 3. The End, viz. First, the pro∣fitable and necessary Water. Secondly, the Fat or Oyl. Thirdl'y, the Foeces, or Earth, which remains below.

Salmon. By the Beginning, he me ans the Deundation of the first Principles, for the Prima Materia must be pre∣pared and made fit for the Operation: the Middle, which are the Operations of the Work from the Begin∣ning to the End: the End, which is the Perfection or consummation of the matter; these are the three things from the two Principles, Sulphur and Mercury: Or possibly by the three things from the two, he may mean the Spi∣rit, Soul, and Body; i. e. Fixi∣ty, Tincture, and Substance, from the two Principles, Sulphur, and Mercury, being in Conjunction: Other In∣terpret it thus; by the two things he means Heaven and Earth, which cannot be Conjoyned without a Me∣dium, (which is the Air) no otherwise than Soul and Body, which cannot be Con∣joyned in one Body without the Spirit to Unite them. The Spirit then is the Legiti∣mate Mediator of the true and perfect Conjunction, whether Natural or Super∣natural. By the Heaven is understood the Soul: By the Earth the Body: By the Spirit the Uniting Princi∣ples; these indeed are the three things from the two, i. e. the two Principles, Sulphur and Mercury, the Spirit be∣ing Latent in them both. But however, Our Hermes lest he should not be under∣stood

has explicated them himself, viz. the profitable Water, the Fat Oyl, the Foeces or Earth. By the Water, is meant the Mercury; by the Fat or Oyl; the Sulphur, which by the Mediation of the Internal or Latent Spi∣rit, are United into one Body, and make the Foeces or Earth.

IX. Hermes. But the Dragon dwells in, or Inhabits in all these things. And his Houses are the darkness and blackness in them; and by them he Ascends into the Air, (from his rising) which is their Heaven: But while the Fume or Vapour remains in them, they are not perpetual, Permanant, remaining or fixt. Take but away the Fume or Vapor from the Water; and the blackness from the Fat or Sulphur, and Death from the Foeces: and by Dissolution, you shall possess a Tryumphant Gift, even that in and by which the Possessors Live.

Salmon. We have spoken now concerning the Hea∣vens and the Earth, and their Matrimonial Conjunction, by a Medium, viz. the Air or Water, which we also call the Spirit; for the Water is nothing but the Air Co∣agulated; and the Air is the Vital Spirit, running through, and peircing all beings, giv∣ing Life and Consistency to every thing; the very Agent which Ties the Particles of all Matter and Bodies toge∣ther, and without which every Body, and Metal would fall to pieces, and become nothing but Dust and Ashes, even the smallest of Atoms: And this Spirit is that which moves and sills all things. It is the Philo∣sophick Heaven, which in its prime Resolution or pu∣trefaction, is wonderfully defiled, so that like the most Poisonous Dragon or Ser∣pent, it destroys all things it touches; from whence it is said to have its House in Darkness and Blackness; and to possess Blackness, and Clouds, and defilements, and Death it self: So long there∣fore as the Heaven shall be thus infected, it is impos∣sible for it to return to its Pristine Nature, Simplicity, Purity, Fixity, and Perma∣nency

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By the Dragon then is signified this Black Matter Ascending into Air, which is difficultly done, by Reason, of its thick gluti∣nous and Ponderous Body, which would not tend up∣wards, unless it be first re∣solved by Force and Power of the Fire in a Philosophick Glass into an Aereal and Va∣porous substance: being thus Dissolved by a frequent Ventilation of the Air or Spirit, it will be perfectly purged, and recover its Pri∣maeval Nature of Heaven, which is the thing sought after.

CHAP. VI. The Several Operations by, and Various Mat∣ters of, which the Stone is Composed.

I. HERMES: Now the temperate Fat or Sulphur which is the Fire, is the Medium or Middle Na∣ture, between the Foeces and the Water, and the through Searcher of the Water: The Fats are called Sulphurs, for between Fire, Oyl, and Sul∣phur, there is so little difference, that there is a propinquity, or nearness; because as the Fire does Burn, so also does the Sulphur.

Salmon. He here makes the Fire to be the Medium between the Sulphur and the Mercury, which Fire we have before declared to be both Internal and External: The first is Innate, in the Principles and Essential; the latter Elemental and Acci∣dental; it is the through Searcher of the Water, that is the stirer up of Internal Life and Efficacy; so that the Internal Fire may pro∣perly be called the Spirit of the Matter, which disposes the Particles of it to their Change: But the difference between this Fire, or Spirit,

and Oyl, or Sulphur, is so little, that we want fit Words to express it, but it is like the Spirit to the Soul, which are inseparable. But this is to be understood, that of Sulphurs, such only are to be chosen, which are the more near in their princi∣ples; the Sulphurs of Mine∣rals are to be taken; not those of Vegetables or Ani∣mals: and of Minerals, that which is drawn from Mer∣cury or Quick-Silver, Gold and Silver, which is to be Purified and exalted by some Power or Principle, which is without length, breadth, or thickness, viz. Incorporeal, and yet com∣prehends all those proper∣ties in it: without form or shape; yet comprehending under its formless being, the highest and most exact of Beauties; this is the In∣ternal Fire of the Mineral Sulphur. And of these, the Sulphur of Mercury is yet said to be the most noble, be∣cause it is more at Liberty and free to Act, than the Sulphurs either of Sol or Luna, which are Fixt and bound up in a Dead or Lifeless Body: The Sul∣phur of all the other Me∣tals are yet more remote. And tho' they might serve the end, yet it is with more labour, trouble, and diffi∣culty.

II. Hermes. All the Wis∣dom of the World is compre∣hended within this, Learning the Art is placed in these won∣ful hidden Elements, which it does obtain, finish, or compleat. It behoves him therefore, who would be introduced into this our hidden Wisdom, to quit himself from the Usurpation of Vice, to be Just and Good, of a profound Reason, and rea∣dy at Hand to help Mankind of a Serene and pleasing Coun∣tenance, Courteous in his Con∣versation to others; and to himself a Faithful Keeper of the Arcanums, being once re∣vealed to him.

Salmon. The knowledge of this nearest Sulphur, and how to prepare and use it in this work, is the Summ of the whole Art; it begins, compleats, and finishes the whole thing. But how this Sulphur is educed out of a

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determined Matter, few Au∣thors have yet taught. The Volatile must be first fixed, and the Wild Tamed, before you can Operate rightly, else you will never be able to hold the Matter, to Operate upon it; the Dragon must be then Mastered and over∣come; being once Slain, you must endeavour to give it again a new Life, by raising it up into a new form, and restoring to it a new Vola∣tility, to wit, the Life of Sol and Luna; which by a Conjunction, and Legiti∣mate Digestion, with and in the Mercury of the Phi∣losophers, gives to the new generation, a new Bo∣dy, yet such a one as is Spi∣ritual, Subtil, full of Life and Power, and able to pe∣netrate into the most inward recesses of the most solid and compact Bodies, en∣riching even Vulgar Sol himself, with a thousand fold a greater Treasure than he contained before.

III. Hermes. And this know, that except you know how to Mortifie and induce Generation, to Vivifie the Spi∣rit, to Cleanse, and introduce Light, how things fight and contend one with another, are made Colorless and freed from their defedations, or Spots and Foulnesses, like as from Black∣ness and Darkness, you know nothing, nor can you perform any thing.

Salmon. This Mortifica∣tion, is intended of the first Life and form, without which you can do nothing, in order to Generation. You must make Alive by Killing, and Cleanse by first defi∣ling or bringing to Putrefa∣ction, and bring forth Light by first introducing Dark∣ness. The two contrary Principles must first fight and contend one with ano∣ther, and a Fatal War must be begun and carried on to the Destruction of the first form and Life, before the second form and Life can appear; and the Matter must be first made Colorless, that it may be able to re∣ceive the true Color and Tincture. In Order to this, the Philosophical Calcinati∣on is the beginning of the Work, then Dissolution,

that the sublimed Matter may receive its determina∣tion. To mortifie is to Dis∣solve any thing into the principles of which it is Compounded: Therefore saith Senior, there is no Ge∣neration without Corrupti∣on; and in this Putrefacti∣on is the beginning of our Secret, which none but the initiated Sons of Do∣ctrine and Philosophy do rightly understand. There must be a most close Con∣junction or Matrimony, between the Superiors and the Inferiors, between the Spirit and the Body, which is made by Ascention and Descention, through the Power of the Invisible Life.

IV. Hermes. But this you may know, that this great Arcanum is a Matter of so great Worth, that even Kings themselves shall Venerate it; the which Secrets, it behoves us to keep close, and to hide them from every profane and worthless Person.

Salmon. That is, there is such a Vital Power, Strength, Efficacy and Virtue in this our Philosophick Tincture, that it is able to transmute all the Mercury in the World into fine Gold; and not noly all simple Quick-Silver, but also the Mercury of all other Bodies as of Saturn, Jupiter, Mars, Venus, and Luna; which Power it exerts not only in those Inferiour Bo∣dies, but is also able to transmute the whole Body of Gold into pure Tincture, and to exalt it to a thousand Degrees above what Nature has determined it to be.

V. Hermes. Understand also that our Stone is Conjoyn∣ed with, and Composed of ma∣ny things, of Various Colours, and of Four Elements, which it behoves us to Divide and Cut in Pieces, and to Disjoynt them; and partly to Mortifie the Nature in the same, which is in it.

Salmon. The Various things are Salt, Sulphur, and Mercury; the Body, Soul and Spirit; which Spi∣rit is that which joyns the Soul and Body together. In Mercury it self there is a Salt, Sulphur and Spirit:

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The Salt of that Mercury is the Philosophick Earth, which is to be Dryed or Drained, Ploughed up, Manured and Cultivated; and the Sulphur thereof is the Internal Tincture, which Transmutes; but it is the Spi∣rit or living Principle which gives the Permanency or Fixity, and without which all Bodies whatsoever would fall to Dust and Ashes; that is it which ties the Parti∣cles and Atoms of every thing together. In Sulphur, there is a Volatile Body, but a Fixing Spirit, and a Rubine Soul which tinges: This Body in the Putrefa∣ction is cast away, and only the Spirit and Soul, which are without Parts, or Pro∣portion, without length, breadth, or thickness, with∣out substance or corporeity are retained, and Conjoyn∣ed to the Mercury of the Philosophers by the Medi∣um of Salt, in which Salt lies the depth of the whole Se∣cret. This Salt is Vegeta∣ble, Mineral and Animal, from whence the Philoso∣phers were wont to say, that their Stone was Threefold, according to that Ternary of Generations. In this Salt there is a Corporeity joyned whith a Soul and a Spirit, that is with a Sul∣phur and Mercury spiritual, which are the Chains which tie all the Particles of the Body together. All these must be Cut in Pieces, se∣parated and divided, in the beginning of the Work, which is done by joyning of the three together; this is a Mystery which only the true Philosophers and Sons of Doctrine can un∣derstand. You must joyn Body to Body, Soul to Soul, and Spirit to Spirit, by which means you will make the separation; because the Soul will joyn with Soul, yet the Soul of the one will not joyn with the Body of the other, but separate.

VI. Hermes. And also to keep safe the Water and the Fire dwelling therein, which does contain its own Water, drawn from the Four Elements and their Waters; This is not Water in its form, but Fire, containing in a strong and pure Vessel, the Ascending Waters,

lest the Spirits should flie away from the Bodies, for by this means are they made Tinging, and Permanent, or Fixed.

Salmon. That is the Mer∣cury and the Sulphur dwel∣ling in the Salt; or the Spi∣rit and the Soul dwelling in the Body, which is our Stone. The Fire (saith he) contains its own Water drawn from the Four Elements: That is, the Sulphur contains the Mer∣cury drawn from its Origi∣nal Fountains. This is not Water in Form but Fire. Nor is it Quick-Silver in form, but Sulphur; nor Spirit in form but Oyl, or Tincture, containing the Clouds, and Ascending Waters, which are of a dry consistency or Bo∣dy, sticking to the sides of the Glass, lest they should flie away in sublimation from the Bodies; by this means, being often iterated, at least three times, (but if it be six or seven times, it is yet better,) the Spirit enters into, and peirces and pene∣trates the Body, in Order to its Fixation: which at length is perfected which the high∣est Fixation and Tincture by the Fixing Oyl or Sul∣phur.

VII. Hermes. O Blessed Water in the form of Sea, which Element thou dissolvest! Now it behoves us, with this watery Soul, to possess a Sul∣phurous Form, and to mix or joyn the same with our Vine∣gar.

Salmon. Great is the Virtue and Power which dwells in the Aqua Philoso∣phica, from whence it is cal∣ed Blessed. For as com∣mon Water, washes away the Filth from things, and cleanses them outwardiy; so this our Elementated Water, not only Dissolves Bodies, but also Washes away and Cleanses them in∣wardly from all manner of Defilemens and Impurities; and being joyned with the Philosophick Vinegar, brings forth from them their in∣combustible Sulphur, which by projection, tinges and transmutes all imperfect Metals into most pure fine Gold and Silver. This Wa∣ter is the Key of the Art, by which the Bodies are

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oftentimes to be opened, that is, they are to be Dissolved, and by the same to be again Coagulated, to be made more noble, pure, and per∣fect: So that no Foot-steps of Death, Blackness, Corru∣ption, or Imperfection may any more remain in them. The preparation of this Wa∣ter is known but to a few, nor do many attain to it, because the Well is Deep out of which it is drawn, nor do the Vulgar Chymists understand it. But what∣ever you do, you can do no great Matter without the help of Nature: and tho' Aqua Fortis and Aqua Regis and such-like, are usefull in their places, to dissolve and Tear Bodies into Atoms, yet are they Alien, and far from the true Aqua Philoso∣phica, which has the Power to enter into the insides of Metals, whereas they, only divide them into many Su∣perficies. And therefore say the Philosophers, the pre∣paration of this Water is not to be Learned of Ma∣sters, but it must be taught by the Dictates of Nature her self.

VIII. Hermes. For when by the Power of the Water, the Compositum also is Dissolved, you have the Key of the Restau∣ration; then Death and Black∣ness flie away, and Wisdom pro∣ceeds on to the Finishing of the Work.

Salmon. This Water does not Tear or Gnaw Bodies into Pieces and Bits, but it Radically Dissolves them, and reduces them into their Prima Materia, as they were in their Original Generati∣on. Of this Nature are those Fountains & Springs in Hun∣garia, which have a Faculty of Transmuting what Iron soever is cast into them in∣to good Coper; and those other Fountains, into which if any Wood be cast, so as it remains but some certain time, by the Lapidescent Virtue of the Water, it is transmuted through its whole substance into Stone; which Memorable and well known Powers and Operations of Nature in these particular things, are in part a demonstration, or at least an Argument to per∣suade

one to the belief of other Operations and Transmutations in the Me∣talline Kingdom. Ignis & Azoth say the Philosophers are enough for the whole Work: Learn therefore from Nature, the prepara∣tion of this Azoth, or Wa∣ter of the Philosophers: which Water being prepa∣red, does with a simple Operation, through the help of Nature, gently boyl∣ing in a soft Fire, bring the work to a conclusion, and perfect the same. This Operation indeed, or sim∣ple Coction, is that which opens the Door into the Chambers of Life, making Putrefaction and Death, and blackness, and darkness to vanish and flie away. This Water and this Fire, tho' simple, and simple in their Operation, yet are they hid; and known but to a few, for that they lead into the most recluse and abscondite recesses of Nature.

CHAP. VII. The Operations of Nature in the Aqua Phi∣losophica, as in a Seed.

I. HERMES. Now know my Son, that the Philosophers chain up [the Matter] with a strong chain, or band, when they make it to contend with the fire: be∣cause the Spirits in the washed Bodies, desire to dwell therein, and to rejoyce there. In these habitations, they vivifie them∣selves, and dwell therein, and the Bodies hold, or contain them, nor from them can they ever be separated.

Salmon. The Bodies be∣fore they can be 〈◊〉〈◊〉 united with the Spirit, and joyned one to another in a strong Confederation, must first be purified and washed with Azoth and 〈◊〉〈◊〉: for

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the washing is that which puts an end to the black∣ness; and the purification is made and continued till the White Elixir is made perfectly white, and till the red is made perfectly red; being thus cleansed and pu∣rified, the Spirit out of a natural propension is drawn to the Bodies; in which being ardently inflamed, it immediately commixes with them, and they are con∣joyned, with an indissolu∣ble conjunction, under the Chains of which they re∣main inseparable for ever. Now this conjunction is not made by chance, but from the meer affinity which is between the Bodies and Spirit, for they both pro∣ceed from one fountain and principle, though of the two, the spirit, by reason it vivifies, and holds the Particles of the Bodies to∣gether, is much the more noble, the more excellent, and most powerful Agent.

II. Hermes. Then the dead Elements are revived, and the Compositum, or 〈◊〉〈◊〉 Bodies are tinged and altered, and by wonderful ope∣rations, they are made perma∣nent, or fixed, as the Philoso∣pher saith.

Salmon. The Domicils of themselves remain dead, but the Inhabitants in them are alive. Now the Bodies of the Metals, are the Do∣micils of their Spirits; which when they are received by the Bodies, their terrestrial substance is by little and lit∣tle made thin, extended, and Purified, and by their Vivifying Power the Life and Fire, hitherto lying Dormant, is excited and stirred up. For the Life which dwells in the Metals, is laid as it were asleep, nor can it exert its Power, or shew it self, unless the Bodies be first Dissolved, Exalted, and turned into Spirit, (for that the Spirit does only Vivifie;) being brought to this Degree of purity and spirituality, and at length to perfection, by their abun∣dant Virtue, they communi∣cate their tinging property to the other imperfect. Bo∣dies, and Transmute them into a fixed and permanent

Substance. This is the pro∣perty of our Medicine, into which the Bodies are redu∣ced; that at first, one part thereof will tinge ten parts of an imperfect body; then an hundred, after a thousand, then ten thousand, and so infinitely on. By which the Efficacy of the Creators Word is most apparently Evident, Crescite & Multipli∣camini, encrease and multi∣tiply. And by how much the oftner the Medicine is dissolved, by so much the more it encreases in Virtue and Power, which otherwise without any more solutions, would remain in its simple or single State of perfection; Here is a Celestial and Di∣vine Fountain set Open, which no Man is able to draw dry, nor can it be wholly exhausted, should the World endure to Eter∣nal Generations.

III. Hermes. O Beauti∣ful and Permanent, or Fixed Water, the Formator of the Royal Elements, who having obtained (with thy Brethren joyned with a moderate Go∣vernment) the Tincture, hast found a place of rest.

Salmon. He does not call the Matter of the Stone simply Water, but a fixed Watery form, which who∣so is ignorant of, knows no∣thing of the principles of this Science. This Foun∣tain (saith Bernard Trevisan) is a wonderful Fountain of Virtue, above all other Fountains in the whole World; it is as clear as Sil∣ver, and of a Celestial Co∣lor. It is the Formator of the Royal Elements; that is (as Bernard explicates it) it draws to its self the King, who after 130 days, it brings forth splendid, shining, and Crowned with a Royal Dia∣dem, who afterwards A∣dorns his Brethren, they being first Purified in the same Fountain, and freed from all their Internal Le∣prosie and Impurities: By this he means, Concord and Peace is produced, and a Stable Place of Rest, by which is prefigured, Tin∣cture and Fixation.

IV. Hermes. Our Stone is a most pretious thing yet cast forth upon the Dunghil. It a

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most dear and Valuable, yet Vile and the most Vile; [i. e. found among the most Vile things.] Because it behoves us to kill two Argent Vive's together, and yet to Value, Prize, and Esteem them, Viz. the Argent Vive of Auripigment, and the Oriental Argent Vive of Magnesia.

Salmon. It is the most pretious, because it is the Fountain of all Treasures, but cast forth upon a Dunghil, because it is found in the Putrefaction of the Matters, which is filthy and stinks like a Dunghil; and so tho' it be most dear being per∣fected, yet it is most Vile, as being found amongst the most Vile things, in the midst of Corruption and defilements. Our Stone is Composed of a double Ar∣gent Vive: The first of which Argent Vive's is Vile and Abject, and found in all places, in the Dunghil, in the High-way, in Plains, in Mountains and in Vallies, and without which Man, is not able to live one Moment of an hour; for it enlivens all things, both Animals and Vegetables, even Herbs, Plants, and Trees stand in need thereof; it preserves all things from Corruption, and every Mineral without exception. But would you know what it is; it is not Gold nor Silver, nor Gems, nor pretious Stones, these are things of great Price, and therefore not to be enu∣merated among those things, which are Vile and Mean. What is it then? It is Salt, but not the Vulgar Salt, with which Food is Drest, altho' that has one of the Qualities of this our Stone, viz. that of Dissol∣ving; but it is Sal Petrae, Salt of the Rock, of the Rock I say, by which run∣ning Mercury is transmu∣ted into the best and most perfect of Metals, and the Flint into the most hard A∣damant: but few will believe this, but such whom Expe∣rience and true Philosophy has taught, how it is found in all things, and by what Artifice it may be extracted out of them. This is that which without doubt our Author as under a Veil, calls Auripigment. And this is

enough to be said concern∣ing this Argent Vive, that it is Vile and most Vile. But the other which he calls Oriental Argent Vive of Magnesia, is most Valuable and Pretious; this is not spoke of Vulgar Argent Vive, nor of the Vulgar Magnesia. But by this Argent Vive, he means the humidity of the Mixture, which is the Ra∣dical Humidity of our Stone. By Magnesia, he understands the Total Mixion, or Com∣positum, from which this Humidity is extracted, and which Moisture is called our Argent Vive; which Humi∣dity does indeed run in the Fire and in the same does dissolve the whole Composi∣tum, and also congeal it, makes it grow Black, makes it grow White, and also makes it grow Red, and in the end compleatly per∣fects it; and it is that which does all in all, being a most pretious Treasure to such as know it, and possess it. This Magnesia is the Power and Virtue of our Stone, which like an Universal Magnet draws all things to their Center, whether in the su∣perior or inferior Worlds. And the greater part of this Secret Arcanum lies ra∣ther in this pretious Magne∣sia, than in the former Vile Argent Vive: of which, tho the Philosophers have va∣riously hid it under Clouds and Veils, we have here said enough.

V. Hermes. O Nature, the greatest, the Creator of Na∣tures, which makest, contain∣est, and separatest Natures in a middle principle! Our Stone comes with Light, and with Light it is Generated, and then it Generates or brings forth the Black Clouds or Darkness which is the Mother of all things.

Salmon. Universal Na∣ture is but one thing, which is the very principle of Mo∣tion and Rest, and which, as Hermes saith, is the Crea∣tor of Nature, or the pro∣ducer of all things. But God Almighty is the Su∣pream Work-Master, and great Architect of the whole World, who created and brought forth this Universal Nature, that according to

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his Determination it might bring forth all other things in a middle principle, which is that of Generation, by a proper and specifick Power. So if Grain be cast into the Ground, God Almighty by his Instrument, Nature, cau∣ses it to Spring, and Grow; but this Eduction is in the middle principle, viz. the inward and latent Life, and energetick Spirit which spe∣cificates it to its own right & particular form, bringing forth from Wheat, Wheat, and not Barly, Rye, Oats or Pease, &c. so if the Seed of Gold which is Light, be Sown in a proper and fit Earth, Meliorated and made fit for the purpose, Nature by Virtue of the energetick Spirit or Light. lodged in the Seed of Gold, specifi∣cates that production, and makes it bring forth Gold again, 10. 100. or a 1000. fold, according to the good∣ness of the Earth in which it is Sown: But before it is brought to perfection, the Light must be Eclipsed, the Seed must Die, Corruption must prevail, and Darkness must Over-spread the Face of the Earth: By which say some Philosophers, nothing else is understood but the Magnesia of Saturn, now Saturn by the Greeks is cal∣led Chronos, that is Time, in which all things are produ∣ced, and the Magnesia it self, which is the Mother and the Generatrix of our whole Work.

VI. Hermes. But when we Conjoyn the Crowned King to our Red Daughter, and in a Gentle Fire, not yet too great or hurtful, she does Conceive, and will bring forth a faithful and excellent Son; which she does feed with a little Heat, and nourishes the permanent or fixed Matter, making it to abide even the greatest Fire.

Salmon. The Queen or the Red Daughter of the Philosophers is Luna, to wit, the Metalick or Philoso∣phick Luna, which now puts on the Masculine Na∣ture, by being Conjoyned to our Sol, our Crowned King, and she brings forth a Son, which the Philoso∣phers call their Mercury. This is wonderful, that the

Parents who before were the Nurses and Feeders, are now by the same Nursed and Fed, but it is so in this Our Work. It is nourished with a gentle Heat, (not in the Vulgar way of Decoct∣ing) answerable to that of the Heavenly Fire or Sun. And it is fed 10 or 12 times with its proper Food and Drink, which is the Mer∣curial Bread and Water, by which it grows, increases, and is brought to perfecti∣on, resplendent in Glory like the most sparkling Fire. This Son ought indeed to be fed to Satiety, even so many times till it neither Hungers nor Thirsts any more, then is it Tinged and Fixed for ever.

VII. Hermes. But when you send forth the Fire upon the Leaves or enfoldings of the Sulphur, the Boundary of Hearts does enter in above it, is washed in the same, and his Putrefied and stinking Mat∣ter is extracted; then he is altered or changed, and his Tincture by the help of the Fire remains Red as Flesh.

Salmon. Every thing which lives, lives by Vir∣tue of its inward Fire or Heat; and Sulphur contains within it a hidden Fire, which by the External Fire is excited and stirred up; Life made manifest begins to live, and that which be∣fore was hid in the Sulphur, now exists and is made manifest; it is the business of the Fire, not only to Vivifie, but also to Depu∣rate, and Segregate the things which are Hete∣rogene, till (being separa∣ted) there appears at length in the Foeces a most pure and Rubicund Tincture of the Color of Flesh newly Killed and Bloody: This is the Blood of the Green Lyon, which the Philoso∣phers speak of; and it is said to be Green, not for any external Green Color, but from its Viridity or strength of Life. The Tin∣cture: is like Bloody Flesh new Killed, or Blood yet flowing and moist, which then is said to have attained the Degree of perfection. And as Flesh is nothing but

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Blood Coagulated, abound∣ing with a ful vigorous and perfect Spirit; so also Our Tincture is nothing but the Coagulated Blood (which Blood is the boundary or satisfaction of Hearts) even the Blood of the Green or Virescent Lyon, vastly re∣pleat with a Fountain of Vital Spirits.

VIII. Hermes. But Our Son the begotten King, doth take his Tincture from the Fire; And Death, and the Sea, and Darkness fly away from him.

Salmon. Now if you know what this Tincture is, Our Hermes here tells you very plainly, that it is made and remains Red by the help of the Fire; and again, Our Son the begotten King Sumit Tincturam exigne, doth take his Tincture from the fire, from whence plainly it is taken; the fire is that strong Fortitude, or invin∣cible strength, which brings forth this Tincture, or true Viridity of the Lyon. Whatso ever tincture flies away from the Fire, is Immature and imperfect; nothing can be right and perfect but what can endure the strongest Tryal of that Element; and therefore by consequence the Tincture is to be so long nourished by the Fire, till it comes to the height of Perfection. And thus our Stone, which before, viz. in its beginning, lay in Death, and was drowned in the Sea or Waters, and surrounded with Darkness, which was the Corruption of the Matter, is by the Power of the Fire, with a gentle Coction, assimulated to the Nature of the Fire, and at length wholly turn∣ed into Fire, where it dwells as in its proper Matrix or Element, and in the same only rejoyces and is de∣lighted, till by length of time it is converted into a Quintessence the true Phi∣losophick Tincture, and so Triumphs over Death, the Sea, and Darkness as ha∣ving really Conquered them, becoming a Medicine for the Bodies both of Me∣tals and Humane kind.

IX. Hermes. The Dra∣gon flies from the Beams of the

Sun, who observes the Holes or passages, where they enter in; and our Dead Son Lives. The King comes from the Fire, and rejoyces with his Wife, laying Open the hidden things; and Obscured Virgins Milk.

Salmon. The Dragon here signifies the Earth, which is Black, blacker than Black: Now Serpents and Dragons delight rather in places under Ground, Holes of Rocks, and obscure Dens, than abroad in the Open Air and Light of the Sun, and therefore they avoid the shining Sun, viz. the Spirit of the Fire. This Dragon must be inclosed in a Vessel, little and round, well defended and Luted, and close stopped up, and then exposed to the Heat of the Sun for one Philoso∣phick Month, or space of 40 days, in which time it is destroyed, the parts being wholly Dissolved, by the deadly stink of which the King's Son happens also to be Killed: Both being there∣fore slain and put into ano∣ther clean Glass, are put in the Heat of the Sun for o∣ther 40 days, or other the like Heat, and in that space of time, the Dead Son by little and little is revived and restored to life; but the Dra∣gon by the same heat, be∣ing vehemently over born is wholly Consumed and Re∣duced to nothing. Now the King seing the Heat of the Sun to be too weak to Work a Total deliverance from the Poyson of the Dra∣gon, prepares a Bath for himself and his Son to wash in; in the mean time the Virgins Milk is brought to its Whiteness, with which the Son is Copiously Fed, and the hidden Tincture is brought to light, and ad∣vanced to the height of its Glory.

X. Hermes. Now the Son Vivified, or made to Live, is made a Warior of the Fire, and superexcellent in his Tin∣ctures; for the Son has got the Blessing, having also the Root of the matter in him.

Salmon. The Father can never Desert the Son, for the Son is of him and from him, participating of his

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Life and substance: and is like unto him in all things; and by this new Generation is made patient and strong, able to endure the most vehement and lasting fire, without the least Diminuti∣on or hurt, to its substance. The Son has got the Blessing, that is, the Tincture and Fixity of parts. And the Root of the Matter is in him, that is, the Prima Materia, the Aurifick Seed, out of which the Golden Tree of the Philosophers is said to Spring and Grow, bringing forth much Fruit.

XI. Hermes. Come ye Sons of Wisdom, and rejoyce; be ye glad and exceeding joy∣ful together; for Death has re∣ceived its Consummation, and the Son does Reign, he is in∣vested with his Red Garment, and the Scarlet Color is put on.

Salmon. Having Con∣quered and overcome this horrible Monster; this terrible Dragon, this Poy∣sonous Serpent, this Malign and profligating Spirit, this Putrefaction, Corruption, and Darkness, this almost invincible Death, and brought forth a new Off∣spring to Life, Glory, and Perpetuity; full of Spirit and Power, of Sulphur and Tincture, even the highest Redness, enjoying a most fixt substance, always en∣creasing ad infinitum, which is the Reign and Dominion of this new Birth, Clothed with his Red Garment of Scarlet Color; I say, ha∣ving done all this, Hermes advises us to rejoyce and be glad, yea exceeding joyful; for this is the final end of Care, and Trouble and Sorrow; making Rich with a Treasure that can never be Consumed, Wasted, or brought to an end.

CHAP. VIII. The Philosophick Riddle laid down after a new Manner.

I. HERMES. Now understand that this Stone cries out, nourish and perfect me, and I will reward you; give to me mine, that which is my own, and I will bountifully recompence you.

Salmon. It ought to be nourished and brought to perfection with proper Food of its own Nature, that is with Fire and Azoth; with Spirit, and the Virgins Milk: The true Aqua Phi∣losophica, which gives it sub∣stance, Tincture and Fixity. This is its own, and is like Leven made out of the same Paste, which for ever afterwards levens the whole Lump; if you do this, you will reap the Recompence of reward, the Fruits of your Labour, Riches, and Honour, and Glory, and every good thing.

II. Hermes. My Sol, and my Beams are most inward, and secretly in me: my own Luna also, is my Light, ex∣ceeding every Light; and my good things are better than all other good things.

Salmon. That is, our Mercury contains inwardly within its own Bowels the Aurifick Seed, but it is most inward, even Centeral, so that it seems to be hid from the Vulgar Eye; this sub∣stance must be turned the inside outward, which can be done no ways but by Putrefaction, that the solar Sulphur may be made to appear. It contains also in its self Luna, which is un∣ripe, untinged Gold; yet it is said to be the Light, as being the Seed from which the Philosophick Tree, the good things of our Stone do proceed; the Aurora, the

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Morning of the Glorious Day.

III. Hermes. I give largly and plentifully: I reward the understanding with Joy and Gladness, with Delight, with Riches and Honour and Glory: And they that seek after me, I give them oportunities, to Know and Understand, and to possess Divine things.

Salmon. This is a Prosopo∣paeia, shewing the liberali∣ty of the Donor, the Infi∣nite and immense Treasures (as it may in a sense be said) with which all the worthy Searchers after this wonder∣full Mystery are Blessed: the Rewards are Honour, and Glory, and Treasure, infinitly exceeding that of Kings: The possessors of which slight, and under∣value all temporal things, in comparison thereof, and despise their uncertain, and fading satisfactions for that this can never be lost, nor spent, never be Exhausted, or consumed, but remains as a fountain always run∣ning, an Eternal Spring for ever.

IIII. Hermes. Now know that which the Philosophers have hidden and obscured is written with seven Letters. Alpha and Yda, follow the two: And Sol in like manner follows the Book [of Nature] notwithstanding, if you are willing, or desire that he should have the Dominion you must watch the motions of Art, to joyn the Son to the Daughter of the Water, which is Jupi∣ter: This is a hidden Secret.

Salmon. Under the notion of seven Letters (signifying the seven Planets, and the seven Metals answering to them) Hermes has hid the Secret; and in the follow∣ing words, as in an AEnigma, has lockt up the Great Mystery, so that it is hard for any one positively to give a true interpretation. Tho' by Alpha and Yda, tis probable he means the Spi∣rit and the Soul, which follow the two, Mercury and Sul∣phur, which is the Conjun∣ction of Sol and Luna, a Mercury and a Sulphur fix∣ed and Incombustible. And by Sol following the Book

[of Nature] is meant the natural Course of Generation, which is the same thing in Metals as in all o∣ther things. By the Daugh∣ter of the Water or Jupiter is meant Mercury, and by the Son, a Sulphur fixt and incombustible, such as are Sol, and Luna: in the Con∣junction of which Mercury and Sulphur lies the whole Secret. These two when conjoyned are but one thing: but there are two several kinds of fixed Sul∣phurs, the one and the more excellent is Solar and Red; the other Inferior to it, is Lunar, and White, out of which are made the different Ferments for the Elixirs White and Red.

V. Hermes. Auditor understand, let us then use our Reason: Consider what I have written with the most accurate Investigation, and in the Con∣templative part have demon∣strated to you. The whole matter I know to be but only one thing.

Salmon. He which easily believes, may easily be de∣ceived, and therefore he advises us to use our Reason; not to take things according to the Naked sound of the Letter, but to consider the weight of the Matter, the Power of the words, and the attendant circumstances to the same; what he has here most subtilly investi∣gated, you ought to con∣sider with a profound con∣templation: However, the Root of the matter he po∣sitively and plainly tells you is but one thing, which is the Aqua Philosophica.

VI. Hermes. But who is it that understands the sincere investigation, and inquires in∣to the Reason of this Matter? It is not made from Man, nor from any thing like, or akin to him, nor from the Ox or Bullock. If any living Crea∣ture conjoyns with one of ano∣ther Species, the thing is Neu∣tral indeed which is brought forth.

Salmon. Our Hermes has given us the sincere investi∣gation of Matter, the true and right reason of the Ope∣ration, consentaneous to the

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Laws of Nature, but in some things he has left us in the Dark, at least to the use and exercise of our Reason and Judgment. And tho' he does not expresly say what the matter is ta∣ken from, yet he plainly tells you what it is not ta∣ken from; you cannot ga∣ther Grapes of Thorns, nor Figs of Thistles, is a Dictate from the Oracle of Truth; and so Hermes tells you, a Metalline Body and Substance cannot be taken from an Animal being: But Man brings forth Man, and Beast, Beasts; the Ordina∣tion of God in the Creati∣on of things remains invio∣lable; and if different Spe∣cies of the same Genus mix together, a contamination of both the Species follows; this is plain to the senses: the same thing happens al∣so in Metals.

VII. Hermes. Now Ve∣nus saith, I beget the Light, nor is the Darkness of my Na∣ture; and unless my Metal be dryed, all Bodies would cleave unto me; because I should make them Liquid: Also I Blot out, or Wipe away their Rust and Filthiness, and I ex∣tract their substance: Nothing therefore is better than me and my Brother, being Conjoyned.

Salmon. This is spoken Allegorically, because Venus as the Morning Star is the Harbinger or Forerunner of the Sun Rising. Where is Light there is Life, the Light being the Vehicle of the Life: There is no∣thing in Rerum Natura, which is not brought forth by the help of this Light, viz. by a Natural Genera∣tion: Metals are thus pro∣duced in their Mines: But this Light is not found in Metallick Bodies, because of their too great dryness and Terrestreity; and there∣fore because of the moist∣ness of Venus, they would gladly stick to her. This moist Metal Venus, which is neither Copper nor Brass, is endued with Lucidity and Splendor, and with a Fiery Virtue and Power, by which it melts Bodies, as if it was with a Fire of Coals; but it melts or liquifies them not simply, but by melting

them, washes away their Rust and Corruptible mat∣ter; that is, extracts and brings forth to light their Purity and incorruptible substance, even their inward and hidden Tincture. What is done then? Truly if Ve∣nus and her Brother copulate together, and at length, by the Craft of Vulcan, are ta∣ken and held bound toge∣ther (by some invisible Pow∣er or Spirit) in Chains; she will be impregnated, and after a Revolution of ten Months, bring forth a Son more Noble and Excellent than the Parents. This is the pretious Stone, a Pearl of great price, the invalua∣ble Treasure, which even the Kings and Princes of the Earth, and the Great Ones of this World seek after; but it is hid from their Eyes, being only the proper Inhe∣ritance of the abject and humble in Spirit, who are the true Sons of Wis∣dom.

CHAP. IX. The last Act, or Conclusion of the Theory of the Philosophick Tincture.

I. HERMES. But the King, and Lord, or Dominator, to the Witnes∣ses his Brethren saith, I am Crowned, and Adorned with a Royal Diadem, I am cloath∣ed with the Royal Garment, and I bring joy and gladness of Heart.

Salmon. By the King is meant Gold; and by his Brethren, the other inferi∣our Metals, which all pos∣sess the Kingdom in com∣mon, the supream power of which resides in Sol alone, for that he sustains himself in the fire without hurt, e∣ven to the longest period of time. By the Royal Diadem he means Fixity; and by the Royal Garment Tincture, even the red Tincture of the

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Stone, which as Ferment or Leven, Leavens all the infe∣rior Metals, and transmutes them into its own Nature and Property, and this by the help of our Mercury.

II. Hermes. And being overcome by Force, I made my substance to lay hold of, and to rest within the Arms and Brest, [i.e. the Body or Womb] of my Mother, and to lay bold and fasten upon her Sub∣stance: making that which is Visible to be Invisible, and the hidden Matter to appear: for every thing which the Phi∣losophers have Vailed or Ob∣scured, is Generated by Us.

Salmon. That which is thus overcome by Force is Sol; that is, it is dissolved and its Body Opened, and made to joyn and Unite with Mercury, which is the Womb in which the solar Seed is Sown, which is the Mother thereof: in which Womb being digested and Ripened, it lays hold of the substance of Mercury, fast∣ens upon it, and converts it into its own Nature: Thus Sol which before was Visible, its substance being attenuated, is made invisible, and a Spirit; and that which was before hidden and invisible, is made to appear, which is the Internal Soul and Spi∣rit; that is, Tincture and Fix∣ity, which by Virtue of the Ferment is put upon Mer∣cury, whereby the Vailed or Obscured Matter is Ge∣nerated, which is the sub∣stance of our Stone, where∣by a Door is Opened into the Chambers of infinite Treasures.

III. Hermes. Understand these words, keep them, Meditate upon them, and enquire after nothing else: Man in the beginning is Generated of Nature, whose Bowels or in∣wards are Fleshy; and not from any thing else. Upon these words Meditate; and reject what is superfluous [to the Work.]

Salmon. With what Ve∣hemency and Earnestness does Hermes here speak, as tho' the whole Mystery lay in these words: And truly not in Vain does he bid un∣derstand them, keep them,

meditate upon them, and to enquire after nothing else: You cannot gather Grapes of Thorns, nor Figs of Thi∣stles: As a Man Begets or Generates a Man, and a Beast a Beast, and as every Hearb, and Plant, and Tree are produced from their proper Seed; so in the Me∣talline Kingdom, Metals are only produced from Metalline Seeds or Roots, cast into a proper Womb, which is the Philosophick Mercury, the Earth whence they draw their Nourish∣ment, and by which they Grow, Encrease, and pro∣ceed on to Perfection. All other things whatsoever are Vain and Fruitless.

IV. Hermes. From thence saith the Philosopher Botri is made; from the Yellow or Ci∣trine, which is extracted out of the Red Root, and from no∣thing else; which if it shall be Citrine, thou hast sought it at the Mouth of Wisdom, it was not obtained by thy Care or Industry: You need not study to exalt or change it from the Redness: See I have not Limi∣ted you, or Circumscribed you under Darkness; I have made almost all things plain to you.

Salmon. By Botri he means the two Stones, the White; and the Yellow or Red, which are extracted out of the White and the Red Roots, viz. out of the Sulphur of Nature. That which Whitens, the same also makes Red; and the same that Kills, the same also makes Alive: (Qui mecum moritur, mecum oritur.) But this is true, only of the great Work it self; and not of any Branch thereof; in par∣ticular Works and Ope∣rations, you must have par∣ticular Ferments, which must be taken from Lu∣na for the White, and from Sol for the Red, as the Arabian Geber has at large and plainly taught us. Na∣ture does only and alone conjoyn and separate, and all its Operations are subtil and spiritual; but if you will be Wise above Nature, you shall certainly Err and suffer an irreparable loss: And having once brought it to the fixed Redness; there is nothing beyond that, in

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that is the Ultimate perfe∣ction, where you must take up your rest.

V. Hermes. Burn the Body of Laton or Brass with a very great Fire, and it will give you Gratis what you de∣sire; it will Stain, Dye, and Ting, as much as you can wish it, and that with Glory and Excellency. And see that you make that which is Fugitive and Volatile, or flying away, that it may not fly, by the means of that which flies not.

Salmon. By the Body of Laton or Brass, and by that which is Fugitive, he means the Philosophick and Vola∣tile Mercury, which by a Sulphur fixed and incom∣bustible (such as is taken from Luna and Sol) is to be fixed in the Fire, so as it may rest and remain therein tho' most Vehement, and Fusory, or in the strongest reverberation, without the least Diminution, Detri∣ment, or Corruption. But the Mercury is fixed by the Spirit of the Sulphur, not by its Corporeity; the Corpo real Particles only give form, and convey the Spirit to the Mercury, which could not be brought to it, in or by any other Vehicle. By the Fire, all the Heterogene or impure parts of the Mer∣cury are destroyed, the pure left behind, and held fast by the Power of the fixing Spirit, which other∣wise without the assistance and help of that Spirit would have vanished also: This Volatile substance it seizes upon, changes or trans mutes, and fixes, that is, brings over into its own pro∣perty. This tho' a Spirit contains in it the highest fixi∣ty, and its Body being O∣pened, is the Sulphur, or Seed which must be sown in the Philosophick Earth or Mercury, (as we have of∣ten said) that it may there Die, and resume a new Bo∣dy, a thousand fold more in quantity than its own, which by the enforming Power of the Energetick Spirit will be made to live, spring up and grow, to be a Tree, of the first Magni∣tude, bearing Golden Ap∣ples, whose Seed will be and remain in its self for

ever, and bring forth a new to infinity of Generations: Its perpetual new Substance or Body being made out of the Substance of the Mer∣curial Earth, by the Power of the transmuting or Ve∣getating Spirit and Soul.

VI. Hermes. And that which rests or remains upon a strong Fire [is fixed,] and is also a strong Fire it self: And that which in the heat of a strong or boyling Fire is cor∣rupted, or destroyed, or made to sly, is Cambar.

Salmon. By Cambar also he means the self same thing, to wit, our Volatile Mercu∣ry, in its Corruptible State; or rather the Corrubtible and impure part thereof, which must be corrupted, or destroyed, and made to fly away, that that which is pure and will not fly, may appear and remain; but the purifying Fire must be known, in which the great Secret of the Operation lies; and without which nothing can be done, which Fire, as we have formerly said, is two fold, viz. Internal and External, the latter being used only to excite the for∣mer.

VII. Hermes. And know ye that Our AEs, Brass or La∣ton, is Gold, which is the Art of the premanent or fixed Wa∣ter; and the Coloration of its Tincture and Blackness, is then turned or changed into Redness.

Salmon. That is, Our Gold or Stone, or Tincture is the product of the perma∣nent or fixed Water, by which he means the Philo∣sophick Mercury impregna∣ted with the Spirit of the fixed and incombustible Sul∣phur. And by this you may perceive he puts a difference between the AEs, Brass or Laton, which is made by this permanent Water, and the Corpus aeris, or Body of com∣mon Brass. Now the Aqua permanens is that which con∣tains in it self the Tinctures of all Colors, Black only ex∣cepted, which is taken away from it, for that it is a sign∣of imperfection and impu∣rity: By this Water alone Mercury is turned or chang∣ed

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into the true Red, that is, into the Tincture of Sol. But to take away its Cor∣ruption, and to reduce it into the incorruptible and fixt Nature of Sol, that must be done by Sol alone, and not by any corruptible and Forreign Matter or Sub∣stance, for that Sol contains in himself the Seeds of fixity and Tincture, which no o∣ther Body in the World does besides. But to make Sol do, or perform these things, its Body must be opened, prepared, and made fit for this purpose, by Virtue of the Aqua permanens, or Aqua Philosophica.

VIII. Hermes: I confess that through the help of God, I have spoken nothing but the Truth: That which is destroy∣ed must be restored and renew∣ed, and from thence Corrupti∣on is seen in the Matter to be Renovated, and from thence the Renovation appears: And on both or either side, it is the sign of Art.

Salmon. He has 〈◊〉〈◊〉 erto been teaching you the first part of the Work, which is the Destruction of the first Birth and Life; concerning which he assures us, he has spoken nothing but the Truth: Our Mercury must be undone, and unmade, that is, corrupted and destroyed, and brought through Pu∣trefaction into a pure and Limpid Water, that it may be able to peirce the Metal∣line Bodies; from which State, by Conjunction with a pure, fixt, and incombu∣stible Sulphur, and by Vir∣tue of a subtle, living and fixing Spirit, invisible, with∣out length, breadth, or thick∣ness, (which Spirit is the Philosophick Fire,) it is to be renewed and regenera∣ted; the Water is to be dry∣ed up, the spiritual is to be made corporeal; the thin to be made thick, the Vo∣latile to be made fixt; and the changeable Colors re∣duced to a Unity and Per∣manency, either White or Red, according to the Or∣der and Root of the Ope∣ration; one and the same Mercury does corrupt and destroy the Bodies, and again exalt, perfect, and fix them; The Matter of

Our Stone is but one, and therefore nothing can be more Alien from the Art, than to fetch it from many things; Nature is not mend∣ed or made better, but by a Nature of its own kind; as Vinegar makes Vinegar; so Our Art begins with Mer∣cury, and with the same Mercury it is Finished. It is a kind of Proteus, which, creeping upon the Earth, assumes the Nature of a Ser∣pent; but being Immersed in Water, it represents a Fish; presently taking to it self Wings, it ascends a loft, and flies like a Bird; yet notwithstanding it is but one and the same Mercury; with this the Artist does Work, and with it he tran∣sacts all the necessary Ope∣rations of our Stone, being fit and proper for them all, viz. for Putrefying, Distil∣ling, Coagulating, Morti∣fying, Vivifying, Subliming, and Tinging, without which seven Operations you la∣bour wholly in vain. Till you have Putrefied the Mat∣ter, you have not made one step in the true way; but that being done, you have accomplished the first sign of the Art, as Hermes testi∣fies.

CHAP. X. The Practical part of the Philosophick Work.

I. HERMES. My Son, that which is born of the Crow is the beginning of this Art.

Salmon. The Crow is the Blackness and Darkness of the Matter being Corrup∣ted: Now nothing was ever Generated or brought to light, which had not its be∣ginning from blackness and darkness, ex nocte Orphei, i. e. from principles Invisible; for so it is said concerning the Creation of the great World. In the beginning when God Created the Hea∣vens

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and the Earth, the Earth was empty and void, and dark∣ness was upon the Face of the Deep; and God said, let there be Light and it was so: From whence we may gather, that Darkness was Prior to Light: And so it is in this our Philosophick Work; and altho' it is commonly thought that the darkness or Dark principle is taken for the true Seed of things, yet it is no such thing, but on∣ly certain Rudiments, or rather the Domicil where∣in the true Seeds of things dwell: Nor is the Spirit by it self the Seed of things, nor yet the Corporeal Par∣ticles by themselves; but a certain portion of Spirit joyned with a fit proportion of Idoneous. Matter con∣joyned with an Eternal Soul; which in the beginning of our Work is to be Putrefied, and made blackness and darkness, that the whole Corporeal form may be made spiritual; and the Seed which before was Corporeal and Visible, or a Spirit joyned with a Soul and a Body, may become wholly spiritual: From this third, Immixt, Incorporeal, and Invisible Seed, as from the Crow, in the blackness and darkness of the Night, is our Stone, the true Seed brought forth, which, saith Our Hermes, is the beginning of this Art.

II. Hermes. See here, how I have obscured the matter spoken of to you, by a kind of Circumlocution; and I have deprived you of seeing the light [by giving you too much light:] And 1. This dissolved, 2. This joyned, 3. This nearest and longest, I have named to you.

Salmon. He tells us he has not nakedly demonstra∣ted the whole thing to us, but he has Indigitated the Matter with what fincerity he could, Circumscribendo, by a certain going about or Circumlocution, which the Sons of Art by thinking and Meditating upon, may at length happily find out. The Philosophers say, there are three several Birds, which from the Name of Hermes, they call Aves Hermeticae which fly by Night without Wings.

The first is Corvus the Crow or Raven, which from its blackness is said to be the beginning of the Art; and is of the Nature of the Element of the Earth. Ano∣ther is the Swan, and is so called from the Whiteness in the middle, and answers to the Element of the Wa∣ter, in which the Swan is Conversant. The third is the Eagle, which is the Oleum seu Sulphur Philosophorum, and answers to the Air, for that it flys longest in the Air, and nearest to the Sun. But that you may not be decei∣ved by Names, these Birds, answer to so many Spirits, or rather to one only Spirit under that threefold ap∣pearance, or manifesta∣tion.

III. Hermes. Roast them therefore, then boyl them in that which proceeds from the Horse Belly, for 7, 14, or 21 days; that it may eat its own Wings, and kill or destroy it self. This done, let it be put in Petta Panni, and in the fire of a Fornace, which dili gently lute and take care of, that none of the Spirit may go forth: And observe, that the times of the Earth are in the Water; which let be as long as you put the same upon it.

Salmon. Hitherto he has for the most part, delivered the Art Theorically, now he comes to the Practical part, ordering the matter (before demonstrated in di∣vers manners) to be roasted, and to boil it in Horse∣dung, for a certain number of days. There is a time of digestion, which is the prime, or first Assation, or Decoction, with a fire weak and soft, like that of horse∣dung, which is sufficient for the first degree of Digesti∣on: This being done, the Dragon will eat his own Wings, and kill or destroy himself, that is, the matter will begin in the Terra Phi∣losophica, to be dissolved and corrupted. Then after the time of the solution is ab∣solved or compleated, the heat of the fire is by little and little to be augmented, and the matter to be deco∣cted in a Philosophick For∣nace or 〈◊〉〈◊〉, with a continual fire. But the Ves∣sel

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which must hold the matter, must be exactly sealed, lest the Mineral Spirits, (which have a most vehement and penetrating fire) should transpire, or go forth, and leave the dead Body: This may be done with Lutum Sapientiae, which you may prepare af∣ter this manner. Take Glue dried into powder, one ounce, Barly flower two ounces, green Wood Ashes, Salt, Calx Vive, Sand, Crocus martis, or Caput mort of Vitriol, ana one ounce, all being in fine powder, let them be mixed with juice of Comfrey, and Whites of Eggs, to the just consistency of Lute: with this the Mouths and junctures of the Vessels must be stopt and closed, so that the least Spirit or Vapour may not go forth.

IV. Hermes. The mat ter then being melted or dis∣solved and burnt, take the brain thereof, and grind it in most sharp Vinegar, or Chil∣drens Urine, till it be obscured or hid: this done; it does live in putrefaction.

Salmon. Our Stone con∣tains secretly or hiddenly in its self all the Colors of the World, which are not ma∣nifested, unless it be first melted or dissolved. As of∣ten therefore as it is melted in the fire, so often a new color arises from it, till all the colours are vanished, and the whole matter is reduced to ashes: And in these Phi∣losophick Ashes is the Phoe∣nix hidden, and out of them will it arise with glory and splendour; at first weak like a Worm, which in suc∣cess of time will become a Bird, even the most glori∣ous Phoenix. By the Brain thereof, he means the Spirit: But here he calls the Ashes the Brain, Metaphorically; for as the Brain is the Seat of the most pure and subtil Animal Spirit, in an Ani∣mal; so these Ashes are the place of the most subtil Mi∣neral, or Metallick Spirit, and the matter in which the said Spirit is hidden, e∣ven the most noble, and most pretious Spirit of this whole greater World. By the most sharp Vinegar, or Childrens Urine, he means the Acidity, or Spiritual

juices of the Metals, or Me∣talick bodies: And by grind∣ing the Ashes therewith, he means dissolving them therein, which is the Phi∣losophick way of speaking: And this dissolution must be so long, till it putrefies, and the first color of the opera∣tion appears, which is black∣ness; which color must twice appear: The Stone must become Black twice, twice White, and twice Red; the cause of which is but one only, for that the putrefaction is twice repeat∣ed; and therefore it is said the second time to live in Putrefaction; that is, being once corrupted and putrefi∣ed; the second time it does putrefie. By the Brain (as I have said) is understood the Spirit, or the most subtil Mineral substance dissolved in the Radicated Vinegar of the Philosophers; if you know not the preparation or rectification of this Radica∣ted Vinegar, you know no∣thing of the true Philoso∣phick Menstruum, or dissol∣vent; there is no other Aqua Vitae Metalica, Aqua Vitae Mercurialis, Aqua Lapidis, but this Acetum Radicatum, for that it contains in it self all things necessary for this Work.

V. Hermes. The Dark Clouds will be in it, before it is Kill'd; let them be conver∣ted into its own Body; and this to be reiterated as I have described: Again let it be Kil∣led as aforesaid, and then it does Live.

Salmon. That is to say, while the Matter is in Dis∣solution and Putrefaction, in Killing but not Killed, the Clouds like a Tempest, will arise, which is an effer∣vescence caused from the contest of the contending principles, as is evident in all sorts of Fermentations: These Clouds must revert again, and be converted in∣to their own Body; and this Work must be so often reiterated, till no more Clouds arise, viz. till the Dragon is wholly Slain. This done he must be resto∣red to Life again, and made to live, and then killed again, as aforesaid, and then it does live, (as we have demonstrated

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in the Explication of the former Paragraph,) even in Putrefaction, from which it must at length (by the or∣der and course of the Ope∣rations) be freed and brought to its Ultimate Perfection.

VI. Hermes. In the Life and Death thereof the Spirits Work: For as it is Killed by taking away of the Spirit; so that being restored, it is again made Alive, and rejoyces therein.

Salmon. The Spirit is used both in the Killing of it, and in the making of it Alive again: but this is by some doubtfully under∣stood, whether it be meant of the innate or indwelling Spirit only, or of that Spirit joyned with another Metal∣lick Spirit, because he uses Spirits in the Plural number: However this is certain, that as Death is induced by ta∣king away the Spirit; so Life is retrieved, by resto∣ring it again.

VII. Hermes. But coming to this, that which ye seek by affirmation, ye shall see: I de∣clare also to you the signs of joy and rejoycing, even that thing which does fix its Body.

Salmon. That is, he de∣clares the cause of life and death, to be in the Spirits, to wit in the natural Spirits, whether Animal, Vegeta∣ble, or Mineral. He who knows how to revive dead Minerals, and to purify them, knows how to exert their powers, and is in the High∣way to the greatest of Se∣crets. 'Tis this Spirit, joyn∣ed with its Philosophick Earth, which has power to fix both perfect and imper∣fect bodies, and to tinge them into the highest per∣fection of Silver and Gold, which he calls the signs of joy and rejoycing.

VIII. Hermes. Now these things our Ancestors gave us only in Figures and Types, how they attained to the knowledge of this Secret; but behold, they are dead: I have now opened the Riddle, I have demonstra∣ted the proposition so much de∣sired, so much aimed at: I have opened the Book [of Secrets] to the Skilful and Learned;

yet I have also a little concealed the hidden Mystery.

Salmon. He declares, that the ancient Philoso∣phers delivered the Matter, and Process of the Philoso∣phick Tincture in AEnigma's, and Types & Shadows on∣ly; they left no footsteps of the true thing behind them, but what every one might think of at pleasure; there∣fore from them our Hermes could receive nothing; and he professes, Ch. 1. Sect. 1. That he obtained the know∣ledge of this Art, by the inspi∣ration of the Living God on∣ly; God it was who did re∣veal and open the Secret to him. This Secret he has o∣pened in this Work, and made so plain, that the skil∣ful and learned may under∣stand it: 'Tis true, he has not unfolded every particu∣lar; but yet he has made things so plain, that he who can read him with a Philo∣sophick mind, may at length haply find out the truth: notwithstanding what he has revealed, he declares, he has a little concealed the hidden Mistery.

IX. Hermes. I have kept the things (which ought to be put a part) within their own bounds: I conjoyned the vari∣ous and divers figures and forms [of its appearance in the operation] and I have confederated or joyned together [with them] the Spirit. Re∣ceive you this as the gift of God.

Salmon. The meaning of which is, that he has first separated what ought to be separated, viz. the pure from the impure, and the Spirit from the Body, which is the first work in order to putrefaction, corruption, and death. Then secondly, he has joyned again what ought to be conjoyned, to wit, the various and divers figures and forms, the Soul with the Body, that it may again be enformed with Tincture and Substance. Thirdly, he has confedera∣ted, or joyned together with them; the Spirit, which ties the Particles of the Bo∣dy and Tincture so firmly together, that they can ne∣ver be separated, and unites

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them in a perpetual con∣junction with a fixity, which will endure for e∣ver.

CHAP. XI. The Practical part farther Explicated.

I. HERMES. It be∣hoves you therefore to give thanks to God, who has largely given [of his bounty] to all the Wise; who delivers us out of the Snares and Clutches of Misery and Pover∣ty.

Salmon. For this inesti∣mable Gift of God, it is but gratitude to return him the Tributes of Humility and Thanksgiving; to abase our selves before his Divine Majesty, with all humbleness and submission; who thus raises you out of the Dust to sit among Princes, ma∣king you to despise the Glo∣ries of Crowns and Scep∣ters as insignificant Baubles, and to rest with infinite content in the meanness of a despicable Cottage, for that you carry within your Brests the true Treasure, more valuable than all the whole World besides.

II. Hermes. I am proved and tried with the fulness of his Riches and Goodness; with his probable miracles; and I humbly pray God, that whilst I live, I may pass the whole Course of my life, so as I may attain him.

Salmon. When a Man becomes Master of this Ar∣canum, he is then tried and proved indeed, how in the midst of such a fulness of Riches and Happiness he can humble himself, and sink in to the deep A∣byss of nothingness, abstra∣cting himself from all the goodly things of this life: In this humble state God is only to be met with, (for the proud he beholds afar off) and in this abjection

and self-denial, in this mor∣tification of the first life and birth, a second is to be found, a being brought forth in the love of God, the birth of the new Man formed af∣ter the Image of the second Adam, a new Spirit, a new Life joyned and United to the Life of God, which can never Perish or Decay, a Fountain of Eternal De∣lights, an inexhaustible Treasure, infinitely exceed∣ing that which we have all this while thus earnestly been seeking after, and pursuing.

III. Hermes. Take then from thence the Fats or Sul∣phurous Matter, which we take from Suets, Grease, Hair, Verdigrease, Tragacanth, and Bones, which things are writ∣ten in the Books of the An∣cients.

Salmon. By the Fats or Sulphurous Matter under∣stand, the Sulphurs of all kinds educed by the Alchy∣mick Art, out of Natural things, of which Sulphurs, one only is fixed, and in∣combustible, and it is a thing which is both in the Earth and in the Heavens; it is in Act, Animal, Vege∣table, and Mineral, found every where, known but by a few, and expressed by its proper Name by no Body, shadowed forth under Vari∣ous Figures and AEnigmaes. This fixed Sulphur, the Phi∣losophers understand to be nothing else, but the true Balsam of Nature, with which the Dead Bodies of the Metals are imbibed, and as it were throughly moist∣ned, to preserve them per∣petually from Corruption. The more any thing abounds with this Balsam, the longer it lives, and is preserved from perishing: From things therefore abounding with a Balsam of this kind, is this Our Universal Medicine drawn; which (as well as for Metals) is made most effectual to conserve Hu∣mane Bodies in a State of Health, and to root out all sorts of Diseases, whether accidental after the Birth, or Hereditary by Propaga∣tion, restoring the Sick to their pristine Health and In∣tegrity. This Sulphur is not taken from Suets, Grease,

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Hair, Verdigrease, Traga∣canth, Bones, &c. But un∣der these and other the like Names, our Hermes by a Philosophick Liberty, has vailed the Verity from im∣pious and unworthy Men.

IV. Hermes. But the Fats which contain the Tinct∣ures, which coagulate the Fugi∣tive, and set forth, or adorn the Sulphurs, it behoves us to ex∣plicate their disposition [more fully hereafter.]

Salmon. Here, in more words, Hermes explicates the Condition, or Qualities, and Properties, of the true Balsam of Nature, or Phi∣losophick Sulphur. 1. He says it contains the Tinctures. 2. It Coagulates Fugitive Substances. 3. It exalts the Power of the Sulphurs, by fixing the Volatile, and ma∣king Bright and Shining the things. which were Dark and obscure. The Volatiles of this kind, are nothing else but all the inferior and im∣perfect Metals, which by this 〈◊〉〈◊〉 or Sulphur, are 〈◊〉〈◊〉 into the best and 〈◊〉〈◊〉 Silver and Gold. Now this hidden Sulphur dwells in the Bodies, just as Fire in a Coal, or Natural Heat in a Humane Body, or the Vegetative Life in the Spring time, in Herbs, Plants, and Trees, which in Process of time, makes them bring forth Buds, Leaves, Flowers, and at length perfect Ripe Fruits and Seeds. Or like Heat in the inward parts of the Earth, and Bowels of the Mountains, where the most simple Bodies of things, or E∣lements are first mixed, and produce Metals, Minerals, Stones, &c. according to their several varieties and kinds: So this our Sulphur of Na∣ture contains in it self the true Tinctures, which by the revolution of time it ex∣plicates; making ripe the unripe, purifying the im∣pure, fixing the Volatile and ennobling the Ignoble and Vile.

V. Hermes. And to Un∣veil the figure or form, from all other Fats or Sulphurs, (which is the Hidden and Bu∣ried Fat or Sulphur) which is seen in no disposition, but

dwells in its own Body, as fire or heat in Trees and Stones, which by the most subtle Art and Ingenuity it behoves us to extract without Burning.

Salmon. 4. It unveils the Figure or Form, distinguishing it self from all other Fats, Bal∣sams, or Sulphurs; He calls it Hidden and Buried, be∣cause it is not Vulgarly known, but only to such as are Adepts: And Buried, because it lies Centrally in the Bodies of Sol, Luna, and Mercury, as a thing Buried in the bowels of the Earth: It is seen in no disposition, but dwells in its own Body, that is, it is not perceptible in any of the imperfect Metals, because they have not Bodies able to hold it, till by it they are made pure and fixt, where they may become as its own Body is, and so takes up its habitation and dwells in them, as Heat does in Trees in the Spring time, when the External Heat of Sol, stirring up their internal or Mercurial Heat latent with∣in them, makes them bud, and bring forth Leaves, Flowers, Fruits, and Seeds, and that to perfection. This Sulphur (saith Hermes) it be∣hoves us to extract without Burning; for in the Mercu∣ry it is yet Volatile, and therefore by subliming of it more and more, it must be exalted, till at length it is fixt, but with great care and industry, lest you err in the Degrees of the Fire; which if it be too great, it burns, or breaks our Body or Ves∣sel, (which in this place we call the Matter it self, and is the Domicil,) in which this Celestial and Astral Spirit and Sulphur dwells, and so makes it Vanish and Fly away. Now it is said to be Volatile, only in re∣spect to the Body which holds it: in Sol and Luna, it is absolutely fixt; but in Mercury this same Sulphur seems to be Volatile; not that it is Volatile in its own Nature, but is only con∣tained in a Volatile Body, which is Immature and Weak, and cannot hold it: This Body therefore must be maturated and strength∣ned and made fixt, by Vir∣tue of this inherent Sulphur, being digested and Decoct∣ed

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in it, with an Idoneus or fit Heat for a certain Revolu∣tion of time.

VI. Hermes. And know that the Heaven is to be joyn∣ed in a mean with the Earth: But the Figure is to be in a middle Nature, between the Heaven and the Earth, which thing is Our Water.

Salmon. Here he speaks of the Three parts of the Stone. 1. Heaven, which is our prepared Gold. 2. The mean or Medium of Conjuction, which is our Aqua Philosophica. 3. The Earth or Foeces, which is Gold it self: Now wonder not that Gold is here con∣verted into Foeces, and is esteemed more vile, than the Heaven and the Water: But this is not spoken of Vulgar Gold, but of that which is Philosophick; which while it lies in Pu∣trefaction, seems to be a vile thing; now that it con∣tains in it self all Bodies, both perfect and imperfect, precious and vile, Gold and Lead, i. e. Plumbum Philosophicum, Aurum Lepro∣sum & Imperfectum, & Plum∣bum Fixum & Perfectum; but this is said to be in a mean; that is, tho' it may have the Color and Weight of Gold, and other properties, yet it may be made much more Spiritual, and Excellent, and Efficacious, almost in∣finitely, exceeding the Vir∣tues and Excellencies of the Vulgar or Common Gold; and this by the help of a middle Nature, (which is not so Volatile as Mercury, nor so Dead as common Gold,) which middle prin∣ciple is Our Water.

VII. Hermes. Now in the first place of all, is the Water, which goes forth from this. Our Stone: The second is Gold: But the third is Gold in a mean, which is more noble than the Water and the Foeces.

Salmon. The three parts of the Stone are here more plainly exprest. 1. The Water, which is our Mer∣cury. 2. Gold, which is Sulphur. 3. The mean, or almost Gold, which is Our Salt, or Philosophick Earth,

and is more worthy than either the Water or the Foe∣ces, by which Vulgar Gold may by projection be ting∣ed, and made more than perfect. This is that preti∣ous Stone, in comparison of which, Gold it self, the most pure Gold, is esteem∣ed but as a little Sand, and Silver as Clay in respect thereof. This Gold in a mean, is Gold, in a middle principle, that is, Essential Gold in the Root of the Aurifick Agent, which is in the possibility of aug∣mentation or encrease, even as a very little Plant which becomes a great and migh∣ty Tree; now this third principle which he calls Gold in a mean, is the very Soul it self, which makes this our Philosophick Plant to grow, giving it form and Beauty, and making it become a Golden Tree of a vast and almost infinite magnitude.

VIII. Hermes. And in these three are the Vapors, the Blackness, and the Death.

Salmon. That is in one only Subject composed of three, Spirit, Soul, and Bo∣dy, these three Vapor, Black∣ness, and Death are latent, which three are also one. The Caput mortuum must be dissolved; for except the Body be dissolved, there can be no Coagulation of the Spirits: for the Solution of the impure and vaporous Body, induces and brings forth more pure and No∣ble Spirits, indued with a mighty Strength and Pow∣er. And by means of this Solution, a more perfect mixtion is made as of Wa∣ter with Water, which can∣not be separated; not like that of Sand with Sand, whose Superficies only touch one another, which is in∣deed no true mixtion. And thus by making a dissoluti∣on of the Metalline Princi∣ple, that which is not Me∣talline, nor will dissolve, nor mix with the dissolved Matter, (as the Vapor, the Blackness, and the Death or Putrefaction,) comes to be separated and removed, whereby the Dead comes to Live, and that which was in Captivity and Chains comes to be made free, de∣livered

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and set at Liberty.

IX. Hermes. It behoves us therefore to chase or drive away, and expel the Super∣existent Fume or Vapor, from the Water; the Blackness from the Fat; And the Death from the Foeces, and this by Dissolu∣tion: By which means we at∣tain to the knowledge of the greatest Philosophy, and the sublime Secret of all Secrets.

Salmon. In these three, that is, in the One, Com∣posed of the three, lie these other three, the Fume, the Blackness, and the Death, that is, the want of Ponde∣rosity, of Tincture, and of Fixity, both which threes in their own principles, are also but one thing, to wit, the Caput mortuum, which is depurated and revived by Dissolution only. And ex∣cept the Body is Dissolved, there can be no Coagulati∣on of the Spirits, as we have said before. And therefore if you would remove the Fumes, you must dissolve the Fumous, or imperfect Body, that it may mix with the Ponderating Spirit. The Fat or Sulphur is cleared from the blackness by mani∣fold Sublimations, bringing forth the pure Philosophick White and Red Flowers, which are the Tincture. And the Death is expelled by the Mercurial or Metal∣lick Spirit, which gives the Eternal fixity.

CHAP. XII. The Praxis exemplified from the Nature of Leven and Paste.

I. HERMES. Now there are seven Bodies, of which, the first is Gold, the most perfect, the King and the Head of them: which the Wa∣ter cannot alter, nor the Earth Corrupt, nor Fire Devastate; because its Complexion is Tem∣perate, or in a mean; and its Nature direct, in respect of

Heat, Cold, Moisture, or Dry∣ness; nor is any thing that is in it Superfluous.

Salmon. The seven Bo∣dies are the seven Metals, the first of which is Gold, and the most perfect of them: Now tho' it be all that can be, or is requisite to be in a Body truly perfect; yet something more than perfect is designed by our Tincture: For Sol of him self cannot tinge nor melio rate any other Body, nor bring it to his own perfe∣ction, therefore he is to be made more than perfect by Virtue of this Philosophick Tincture, which opening his Body, shall exalt it a thousand fold beyond the degree of its perfection, making him able to trans∣mute other Bodies into his own form, fixity, and like∣ness. The other six Bodies are Silver, Tin, Copper, Iron, Lead, and Quick Silver, which last is also among the number of Spirits. Now there is a difference between the Common and Vulgar Gold, and our Gold, say the Philosophers. Ours 〈◊〉〈◊〉 the AEs, or Electrum Mi∣nerale, whose Composition, comprehends in it self all the Metals, according to this saying, Omne Aurum est AEs, sed non omne AEs est Aurum. This AEs or Aurum is rightly compared to Sol, who by the Testimony of Hermes next after God, go∣verns the World, and Illu∣minates all things, both Ani∣mate and Inanimate, of whom well Sung Palingenius,

— O Sol, qui tempora mutas, Et cum temporibus, quicquid generatur in Orbe.

And as the Stars and all the other Planets receive their Light and Virtues from the Sun so also do all the other six Metals and Minerals re∣ceive theirs from Our Gold, almost in like manner by the Emission of its Rays or Beams, which is indeed its tinging Sulphur, and mul∣tiplying and fixing Spirit. All that is perfect 〈◊〉〈◊〉 Sol is its Viridity, 〈◊〉〈◊〉 eternally generates 〈◊〉〈◊〉 multiplying 〈◊◊〉〈◊◊〉 Ferment of 〈◊◊〉〈◊◊〉

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This is the Elixir saith the Rosary, the compleat Medi∣cine, the most depurated and digested Substance, more than perfect, and per∣fecting all other bodies whe∣ther perfect or imperfect, making those that are per∣fect, much more than per∣fect. This is the true Phi∣losophick Gold (i. e. Gold in a mean, or Gold after a manner) more worthy, more Noble, and more Pre∣tious than Vulgar Silver or Gold, or any Gem, or Pre∣tious Stone. Many have sought this AEris Viriditatem in Vitriol; and Copper or Vulgar Brass, but they erred, and were deceived, follow∣ing the literal Discourse of the Philosophers, and not their Sense: For they ought not to have contemplated the Metals as they are Bo∣dies, but as they are redu-Ced into a most Subtil, Spi∣rituous, and Celestial Sub∣stance.

II. Hermes. Therefore the Philosophers bear up, and mag∣nifie themselves in it, saying, that such Gold in Bodies is like the Sun among the Stars, most Light and Splendid. And as by the Power of God, every Vegetable, and all the Fruits of the Earth are perfected; so by the same Power, the Gold, and [the Seed thereof] which contains all these seven Bodies, makes them to spring to be ripen∣ed, and brought to perfection, and without which this Work can in no wise be performed.

Salmon, As Sol is among the Stars and other Planets, and Vulgar Gold among the other Vulgar Metals and Minerals; so also is our Gold (which is the true Phi∣losophick Tincture) among the other Metals or Bodys re∣duced to a Spirituality and pure Tincture: And as Sol in the Heavens is the Medium that perfects all Sublunary or Inferior things by his Beams, Light, and Heat: So also Our Sol, (the true Seed of Gold, and the Seminal Pow∣er of the Aurifick Principle) is also the Medium which makes all the other seven Bodies not only perfect, but more than perfect; that they thereby may perfect other quantities of their own kind, yet lying in imperfection,

viz. wanting Purity, Tin∣cture and Fixation: All which is done by Virtue of its sub∣tle Spirit, Tincture, and Fire. Therefore say the Philosophers, Our Gold is not Corporeal, but a depu∣rated substance in the high∣est degree, and brought to an Astral, or Heavenly Na∣ture: This is the Ixir, Elixir, or Fermentum, the true Tin∣cture and Spirit, tinging and fixing all other Bodies, and without which they cannot be perfected.

III. Hermes. And like as Paste or Dough is impossible to be Fermented, or Levened without Leven; so is it in this case, without the proper Fer∣ment, you can do nothing: When you sublime the Bodies, and Purifie them separating the filthiness and uncleanness from them, or from the Foeces, you must conjoyn and mix them to gether, and put in the Ferment, making up the Earth with the Water.

Salmon. Our Hermes, a little before has made men∣tion of Ferment, which he has in plain, open and ma∣nifest Words, declared to be Gold: He now comes to demonstrate the necessity of Fermentation, setting some of its Operations in Order. The other Imperfect Bodies are the Meal or Dough, and unless they be Fermented with their proper Leven, which is Gold, they cannot be brought into the proper∣ty of the Leven or Gold: but this Gold must be made spiritual and living, and the Bodies must be Dissolved, Sublimed, and Putrefied, before they can be mixed with the Ferment; this be∣ing done, viz. being made clean, subtil, and spiritual, the Ferment or prepared Gold is to be mixed therewith, making up the Earth with the Water, that is the Body with the Spirit. Now to bring the Bodies into this State, to be fit to be joyned with the Ferment, you must sublime them, purifie them, make a separation of the Foeces, then conjoyn and mix; all which are necessary in Or∣der to this Fermentation. The Ferment to the prepared Body, is as the Soul to the Body, or as Leven to Paste,

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without which the Mass could not be levened.

IV. Hermes. And you must Decoct and Digest till Ixir, the Ferment, makes the alteration or change, like as Leven does in Paste. Medi∣tate upon this, and see whether the Ferment to this Composi∣tum, does make or change it from its former Nature to ano∣ther thing. Consider also that there is no Leven or Ferment but from the Paste it self.

Salmon. Now he teaches us the Art of Levening; which is to Decoct or Di∣gest, till the Ferment makes an alteration or change, like as Leven does in Paste. This is a high point of Art, and ought to be seriously consi∣dered, even what the end of the intention is, which is to produce or generate Gold; and therefore (as I said above) Gold must be your Ferment. As Leaven is to Paste, so is this Gold or Ferment to Our Mercury, which is the prepared Body: And as Leven is made out of the same matter, out of which the Paste is made: so this Gold or Ferment is made out of the same prin ciples, viz. Mercury and Su l phur, which our prepared Bodies come from; there∣fore Hermes bids you consi∣der it, and tells you plainly, that there is no Leven, or Ferment, but from the Paste it self; and therefore Our Philosophick Gold, which is Ixir, the Ferment must be prepared from the Philoso∣phick Mercury and Sulphur in a fit proportion; that when it Works, it may purge out the Old Leven with all its effects, which are uncleanness, want of Tincture, and want of fixity, and so bring forth a regenerate matter, even a new substance or body, not according to the Old Leven, but according to the Nature of the New, which is wholly purity in the height of Tin∣cture and the strongest fixity. Now this Fermentum is said sometimestobe two fold, viz. Fermentum Lapidis Aurifici, which is from Gold, and Fer∣mentum Lapidis Argentifici, which is from Silver. This is a weighty thing, and wor∣thy to be seriously conside∣red of, and therefore advi∣ses us to meditate upon it: ex∣cept the Paste does receive the Virtues and Properties

of the Leven into it self, it cannot be Levened: If it does, it becomes, by a suffi∣cient Digestion, absolutely the same thing with the Leven, both in its substance and properties, and all other respects.

V. Hermes. It is also to be noted, that the Ferment does Whiten the Confection or Compositum; and forbids or hinders the Burning: It con∣tains, holds, or fixes the Tin∣cture, so that it cannot fly away, and rejoyces the Bodies, and makes them mutually to joyn, and to enter one into another.

Salmon. He says here, that the Ferment does Whi∣ten the Confection, con∣cerning which Ferment a great doubt does arise, but it is easily solved Philoso∣phically thus. It is not Gold, except it be first Silver. Our Gold is the Tincture, or Soul, or Nourisher of the Work, without which it can never be done: nor is it made Silver, unless it be first Mercury: so that our Sol seems to appear with 3 Faces; first Black, which is the Putrefaction of the Mer∣cury. 2. White, which is the change or transmutation of the black Mercury into a White body, or Silver. 3. Red, which is also the transmutation of the White body, or Silver into a Red Tincture or Gold: so that you may see that this Fer∣mentum not only Whitens the Confection, but also keeps it from Burning, and so fixes the Tincture that it cannot change, vanish, or fly away. By rejoycing the Bodies, he means a repleni∣shing them with a fixed Tin∣cture, and a fixed substance, to wit, the Ingression of the Ferment into them by Proje∣ction: but because the Fer∣ment is not able to enter in∣to Dead Bodies, therefore they must be removed, and made Alive by help of the Aqua Medians, or Mediating Water, which is the Aqua Philosophica, which dissolves, subtilizes and spiritualizes, them, which makes also a Marriage or Conjunction between the said Ferment, and the White Earth: And in every Fermentation you ought to take notice of the Weight of every thing. If therefore you would Fer∣ment the White Foliated

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Earth, to the White Elixir, that it may be projected up∣on bodies diminished from perfection, you must take of the White or Foliated Earth three parts: Of the reserved Aqua Vitae two parts: Of the Ferment half part: Now if you work for the White, your Ferment must be so prepa∣red, that it may be made a White Calx, fixt and subtil: but if for the Red a most pure Yellow or Citrine Calx of Gold.

VI. Hermes. And this is the Key of the Philosophers, and the end of all their Works. And by this Science the Bodies are meliorated, and restored: and the Work of them (Deo annuente) is performed and perfected.

Salmon. This Art of Le∣vening or Fermentation is that which he calls the Key of the Philosophers, i. e. the Key which opens the Door into the Secrets and Mysteries of this whole Work: Of so great Virtue and Power is this Work of Fermenting, that he is bold to call it even the Key of the Philosophers: that is the beginning, mid∣dle and end of the Work, both for the White and the Red; so that by the Pow∣er and Efficacy thereof, the Bodies may be Renovated, and Exalted into a higher State of Perfection, than what they are by Nature.

CHAP. XIII. The Nature of the Ferment farther Explicated.

I. HERMES. But by Negligence and an ill Opinion of the matter the Ope∣rations may be spoiled and de∣stroyed; as in a Mass of Le∣vened Paste: Or Milk turned with Rennet for Cheese; and Musk among Aromaticks.

Salmon. Without doubt an error may easily be com∣mitted in the Work of Fer∣mentation, if you have a a false Conception thereof, or be ignorant of its Power, whereby you may miss the

end; and be frustrate of your Expectations, losing all your cost and time; as is seen in the Levening of Bread; if you trouble the Mass of Meal and Water too soon, it will not be Le∣vened: If it lies too long, it will be over done; so in our Work, if you be too hasty, you will perform nothing at all: If too long, and with too Violent a Fire, you will hazard the breaking of your Vessel, and by an over Vo∣latility, frustrate the fixity of your Medicine: The making of Cheese is Famous, for almost every Housewife can tell you how easie it is to ruin or spoil all, (how good soever your Milk and Rennet may be,) if you be unskilful in the Art: If the Milk be too hot, or too cold, or the Rennet be too much or too little, or the Coagu lum lies too short a time, or too long, you may spoil your Cheese, and miss the Perfection, or Goodness, which therein you seek af∣ter. These are Familiar ex∣amples, and need no farther exposition. The Matter therefore is, first by our Fer∣ment corrupted, and brought into a blackness by Death, but not such a blackness, out of which it cannot be recovered; but so that in the Course of the Fermen∣tation, the Mass of the Con∣fection may pass through the mutation or changes of all the Colors. Now Heat working at the first in hu∣midity brings forth the blackness; but Heat work∣ing in the dryness, causeth Whiteness, and in the White the Citrinity and wonder∣ful deep Redness. These Va∣rieties of Colors are caused only by the Ferment in a pro∣per and fit heat, so that the Corruption of one is the Generation of another; and the Ferment becomes the Ferment of the Ferment, as the Philosophers speak. He who cannot taste the Sapor of Salt, will never attain to this desired Ferment of Ferments, which is the Soul, even before Fermentation. If therefore this Ferment be not well prepared, your Magistery will be nothing worth: and know, that this Fermentum is taken only 〈◊◊〉〈◊◊〉 and Luna, that is,

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from Gold and Silver, and converts the other Bodies into its own Nature: There∣fore it behoves you to know how to introduce this Ferment into Dead and imperfect Bo∣dys, (that is, to make Ingression) because it is the Soul; and this Soul gives to them Life and Perfection; so that to∣gether with this living and perfect Soul, they are made alive and perfect, and one perfect Body.

II. Hermes. The certain Color of the Golden matter for the Red; and the Nature there∣of is not sweetness, therefore of them we make Sericum, which is Ixir, [the Ferment:] and of them we make Enamel, of which we have Written.

Salmon. Altho' it does not here sufficiently appear what our Author means by Sweetness and Sericum, yet afterwards he so explains himself that we may guess at it; and that it is the Gol∣den Ferment for the Red; the adumbration whereof he gives us under the Mask of Encaustum or Enamel; and truly by Figures. 〈◊〉〈◊〉, and Tropical ways of speak∣ing, he has been pleased to deliver himself through this whole Work. I suppose he uses the Similitude of Sweet∣ness here in respect of Le∣ven; for that Leven is not Sweet.

III. Hermes. And with the King's Seal we have tinged the Clay, and in that we have put or placed the color of Hea∣ven, which augments the sight of them, who can already in some measure see:

Salmon. By the King's Seal is meant the Virtue, Power, Character, or Tin∣cture of Gold, which tin∣ges Lutum the Clay, that is, the Mercurial Mass, or Earth, which is now but one thing, and a Secret drawn out of the Fountains of the Wise, for which rea∣son it is by some called Si∣gillum Sapientum: Also Si∣gillum Hermetis, and Sigil∣lum Mercurii. This is the thing which many have sought after in vain, and could never find, that is, the outward turned inward, and the inward parts turn∣ed

outwards; that which was below raised up, and that which was above, laid down below; the Superi∣ors and Inferiors, the Hea∣vens and the Earth joyned together in one Globe or Mass, and digested toge∣ther in one, till they pro∣duce the heavenly color, the light of Sol, which gives such as have Eyes to see, the happiness of seeing a Foun∣tain inexhaustible, an Eter∣nal Spring, the permanent and endless Treasure.

IV. Hermes. Gold there∣fore is the most pretious Stone without Spots, also temperate, which neither Fire, nor Air, nor Water, nor Earth, is able to corrupt or destroy, the uni∣versal ferment, rectifying all things, in a middle or tempe rate Composition, which is of a Yellow, or true Citrine co∣lour.

Salmon. Our Hermes here confesses plainly, that the Philosophick Gold, is this most pretious Stone, with∣out blemish and incorrupti∣ble, and differs as much from vulgar Gold, as Le∣ven does from the Paste, or Yest from the Ale or Beer which is made by it: For as clear, well-wrought Ale, cannot change other Wort into Ale, nor Levened Paste leven another Mass of Meal and Water, (till it 〈◊〉〈◊〉 brought to the perfection of Leven,) so neither can vulgar Gold (which is the product of Mercury and Sulphur) transmute, or change any other body in∣to its own Purity, Tincture, and Fixity. No: This is only the work of our Stone, Elixir, Tincture, the true Philosophick Gold.

V. Hermes. The Gold of the Wise Men, boiled and well digested, with a fiery Water makes Ixir.

Salmon. The Gold is to be exquisitely boiled, as much as you please with a fiery water, and digested: This fire is found no where more perfect, better, or more powerful than in Mi∣nerals and their Roots, which Roots the Philoso∣phers say, are in the Air: And the Gold is Spiritual

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Gold, not the body of vul∣gar Gold unprepared. This Aqua Ignea, is nothing else, but the Mercury of the Philosophers, drawn from its Mineral Root. This Water is the Mother, which does dissolve the Gold con∣ceived in its Belly, being digested and nourished there for forty Weeks, at the end of which digestion, like as in the hour of a mans Nativity, the Soul [i. e. the Tincture arises] but not first nor quickly. In this point is all the hazard; but this being past, there is no more peril, the danger is wholly over.

VI. Hermes. For the Gold of the Wise Men is more weighty or heavy than Lead, which in a Temperate [or due] composition, is the fer∣ment of Ixir: and contrari∣wise, in a distemperature [or undue] Composition; the di∣stemperature, or hurt of the whole Work or Matter.

Salmon. Our Gold, the Off-spring of this great Work, is much heavier than Lead, because of its Weakness, Volatility, and Intemperature: Our Infant is of a most strong and tem∣perate Composition, heal∣ing the Infirmities of its proper Parents, and tinging the Mercury of all Bodies whatsoever, into the best and most pure fine Gold. By this is understood the Vital Roots of the Minerals, into which, if the Bodies be reduced, they are made apt, or fit for a new Rege∣neration, so that from the same you may have the true Tincture of the Philo∣sophers.

VII. Hermes. For the work is first made from the Vegetable: Secondly from the Animal, in a Hens Egg; in which is the greatest assistance, and the constancy of the Ele∣ments. And Gold is our Earth; of all which, we make Sericum, which is our Ferment, or Ixir.

Salmon. He here divides the great Work into two parts, viz. Vegetable and Animal, which is a Philo∣sophical fiction: But the true Work is but one, con∣sisting

of an equal and tem∣perate mixtion of the Ele∣ments, to a perfect fixity. The Foundation. 〈◊〉〈◊〉 this Work, is laid in the Earth of the Gold of which 〈◊〉〈◊〉 Ixir, Elixir, or Ferment is made, which is two fold. 1. For Luna, 2. For Sol. By the Ferment of Sol is understood the Seed of the Male: and by that of Luna, the Seed of the Female: of these there must be made, 1. A Conjunction 2. A Generation. The Ferment of Sol, is from Sol; as Lea∣ven is made of the substance of the Bread; and as a little Leaven, Ferments, or Lea∣vens, a great quantity of Paste (at least 〈◊〉〈◊〉. times its quantity;) so likewise a little Portion of this our Earth suffices to nourish and perfect the whole Stone. The Ferment, saith Avi∣cenna, reduces the Matter to its own Nature, Color, Sa∣por, and Form reducing Pow∣er into Act. For it Whitens the Confection, Multipies it, makes it Spiritual, Strength∣ens it makes it resist the Fire, makes it contain the Tincture, that it shall not fly away, opens the Bo∣dies and makes them, with it, to enter one into ano∣ther, and to be perfectly 〈◊〉〈◊〉, as Water with Water, which cannot be 〈◊〉〈◊〉, and is the end of the Work. Without this Ferment, no Elixir can be made, no more than Paste or Dough can be Levened without Leven. And this Elixir is the Ferment of Fer∣ments and the Coagulum of the Coagulum. For, it not only, Ferments the Inferior and imperfect Bodies, but also Gold: it self; making it from a perfect Body, much more than perfect. It is the most 〈◊〉〈◊〉 Mother which by how much the 〈◊〉〈◊〉 it is impregnated, by so much the more it conveives and brings forth propagating its Off-Spring to an 〈◊〉〈◊〉 of Generations. It is the only Key which opens and shuts the Gates leading to the Kingdom of the Mine∣ral Treasure, the Golden Mountain, the Gardens of the Hespenides, where all the Trees perpetually bear Gol∣den Fruit. Without this Key, it is not possible for any Man to attain to the perfection of this Art.

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CHAP. XIV. The Smaragdine Table of Hermes.

I. HERMES. This is true, and far distant from a Lie; whatsoever is below, is like that which is above; and that which is above, is like that which is below: By this are acquired and perfected the Miracles of the One Thing.

Salmon. That is to say. the truth of this our Art is confirmed by Experience, we know it to be truth by very matter of Fact; and notwithstanding all the So∣phisms, and Logomachia of the Schools, there is no Ar∣gument can stand against Experience. The Waters of the Cataracts of Heaven a∣bove, are like to the Waters below, when the great Fountain of the deep is bro∣ken up; and the Waters be∣low, are like to the Waters above. There are two parts in our Stone, a Superior part that ascends up, and an Inferior part which re∣mains beneath; and yet these two parts agree in One. The inferior Part or Earth, is called the Body or Ferment. The superior part or Spirit, is called the Soul or Life, which quick∣ens the Stone, and raises it up: The first must be dis∣solved, and made Water, like the Superior; and the Superior must be coagula∣ted, and made Earth, like the Lower, that they may be united, and become the Miracle of the one Thing; then will it be evidently demonstrated, that what∣soever is below, is like that which is above, and con∣trarywise. Nor do they differ one from another but by Accident, as Corrupti∣ble and Incorruptble, Pure and Impure, Heavy and Light, Clear and Opake, Agent and Patient, Mascu∣line and Feminine, &c. all which are Accidents, not

Substances. Heaven or that which is above is Incorrup∣tible, where the pure Ele∣ments are made, from a Corruptible matter eleva∣ted or lifted up, in the Con∣cavity of which Firma∣ment, the Body or Sub∣stance of Luna is Gradua∣red. Hence it is apparent that this our Medicine must resemble Heaven it self, in Activity, Penetrativeness, and Incorruptibility; nor must it work as the Ele∣ments in Natural Bodies, which are as it were Dead, and destitute of any Power or Action.

II. Hermes. Also, as all things were made from One, by the help of One: So all things are made from One thing by Conjunction.

Salm. That is, as all things were made or came from One Confused Chaos, by the help of One Omnipo∣tent or Almighty God; so Our Stone is born or brought fourth out of one Confused Mass, by the help of one particular Mat∣ter or Thing, which con∣tains in it four Elements, Created by the determina∣tion of God. Here Hermes points forth the Universal Medicine in imitation of the Worlds Creation; which is performed by one Univer∣sal Spirit, and so by a Super∣natural Experiment, points forth this Our Natural Work. It is the Opinion of many Philosophers that the Spirit of Natural things, or the Spirit of Nature is the Medium between the Soul and the Body, as be∣ing that which makes the absolute and firm Con∣junction. But the Opinion of some is though the Spirit may be said to be the more subtile Subsistance; yet it can be no more separated from the Soul, than Light from the Sun.

III. Hermes. The Father thereof is the Sun, and the Mother thereof is the Moon: the Wind carries it in its Belly, and the Nurse thereof is the Earth.

Salmon. As living Crea∣tures beget their Like or Kind, so Gold generates

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Gold by the Virtue of Our Stone: The Sun is its Fa∣ther, that is, Our Philoso phical or Living Gold. And as in every natural Gene∣ration, there must be a fit and convenient receptacle, with a certain likeness of kind to the Father; so like∣wise in this Our Artificial Generation, it is requisite that the Sun, or Our Living Gold, should have a fit and agreeable Receptacle or Womb, for its Seed or Tin∣cture; and this is Our Phi∣losophical or Living Silver, i. e. Mercury, which is the Mo∣ther thereof. What Sol and Luna are in the Heavens a∣bove, the same are Our Gold and Silver in Our Heavens below. The Universal Mas∣culine Seed is the Sulphur Nature, the first and most Potent cause of all Generation: And if Sol does Live, it is necessary as Paracelsus saith, to live in some things, viz. in its own Radical Humidity, and most pure and simple Air, which contemperates the heat there of by its Humidi∣ty. The Wind is the Air, and the Air is the Life, and the Life is the Soul, which quickens the whole Stone. And therefore the Wind, Air, Life or Soul must car∣ry the Stone, viz. bring forth Our Magistery which being brought forth, it must be nourished by its Nurse, which is the Earth, for The Earth (saith Hermes) is its Nurse. The Wind Carries it in its Belly; by which the Universal, Inferior, and Fe∣minine Seed is dilated through the Air, and joyn∣ed to the Universal Supe∣rior and Masculine Seed, the Air or is the VVomb wherein the two Seeds are conjoyned. The Air arises from Fire and Water, as he Heaven from Fire and Air. Under the Appellati∣on of Fire, is comprehend∣ed the most pure substance of the Earth, ascending with Fire: and under the Name of Air the most pure Sub∣stance of Water; The Belly or Wonib of Nature, is a most pure Breath or Matter, raised from all the inferior Elements, converted into a 〈◊◊〉〈◊◊〉 Air, in which is conceived by the help of Luna, the Universal Seed

of the Sun specificated also by the other Lights or Stars. Hermes will have three Ele∣ments, two under the Names of Sol and Luna, the third under the Name of Ventus, the Wind. The Earth is the Nurse of this Birth of the Air, by whose Breasts it is Nourished, whence it Sucks the 〈◊◊〉〈◊◊〉 (that is the more thick substance of the Inferior Water remaining yet in the Earth) by which it grows and 〈◊〉〈◊〉 to its Substance and Perfection, 〈◊◊〉〈◊◊〉 to the 〈◊〉〈◊〉 and Strength of a Man.

IV. Hermes. This is the 〈◊〉〈◊〉 Fountain of all Per∣fection, and its Power is Per∣fect and Intire, if it be chang∣ed into Earth.

Salmon. As if he should say this 〈◊〉〈◊〉 which 〈◊◊〉〈◊◊〉 shew you is the Ori∣ginal and Fountain of all Arcanums and Mysteries, the secret treasure of the whole 〈◊〉〈◊〉. But it is not brought to its Perfection till it is 〈◊〉〈◊〉 into Earth; then indeed is its Power perfect and intire: that is, if the Soul of the Stone (of which we have spoken be∣fore and which may be called the Wind or Air, which is also the Life, Vir∣tue, Power and Spirit) be converted into Earth, viz. a fixt Substance or Matter; so that the whole Air, Spirit, Life and Soul of the Stone may be conjoyned to its Earth, which is its Nurse, and be all turned into Fer∣ment. As in making of Bread, a little Leaven Fer∣ments and Transmutes, 〈◊〉〈◊〉 great deal of Meal or Paste: so also must Our Stone be Fermented, that it may be come Ferment to the 〈◊〉〈◊〉 Multiplication thereof. That which the Wind does bear in its Belly must be converred into Earth, then is the Work compleated; which is done by a long and Unwearied Decoction (not by evaporating, but 〈◊〉〈◊〉 the Spirits) till it becomes 〈◊〉〈◊〉 and in success of time is dryed in∣to a Pouder or 〈◊〉〈◊〉. But the time will be long and 〈◊〉〈◊〉, 〈◊〉〈◊〉 you must attend: it with Patience,

according to the Matter you work upon. Some things are remote from Per∣fection, other things more remote, and others most remote, whilst other things are near to Perfection, o∣thers neerer, and some things nearest of all. He that knows not these things before he begins his Work, may afterwards deplore his Error, with very great loss.

V. Hermes. Separate the Earth from the Fire, and the Subtile and Thin from the Gross and Thick; but pru∣dently with long Sufferance, Gentleness and Patience, and Wisdom, and Judgment.

Salmon. Hetherto he has only discoursed the Theo∣ry, he now comes to shew you the Practical part, shewing first the Purificati∣on of the Matter of the Stone. You must do it gentlv, by little and little, not Violently, but Prudent∣ly and Wisely, after a Phi∣losophick manner: By Se∣parating he means Dissolv∣ing: for Dissolution is the Separation of parts: Some will have it, that by the Earth here, he means the Lees or Dreggs of the Mat∣ter, which is to be Separa∣ted from the Fire, the Air, and the Water, and the whole Substance of the Stone, that it may become Pure, and free from any Putrefaction or Defiled Matter: and this the Spa∣gyrick Philosophers say is the first Operation or Pre∣paration of the Matter or Parts of their Stone. But some understand hereby, the Separation of the four Elements, and this doubt∣less is the thing if it be spo∣ken of a Spagyrick, and not Vulgar Separation. Un∣der the Appellation of Fire, the two other are under∣stood, viz. Air and Wa∣ter; for the Fire cannot want or subsist without Air, nor is the Air without Wa∣ter; for Air is made of Water by the Mediation of the Fire, by which it is forced to Ascend up∣wards. But as to the Earth, it partly Ascends and is made Volatile, and part∣ly remains fixed below. By separating the Earth

from the Fire, some will have it, that he would have the Thick to be sepa∣rated from the Thin, not the Thin from the Thick, be∣cause the Earth is thicker than the Fire. But by separa∣ting the subtil from the gross, is to be understood, the subtilizing of the Thick Matter, and Spagyrically to reduce that subtilized Mat∣ter into AEther or Spiritual Air. But this must prudent∣ly be done, with gentleness, long Suffering, Patience &c. that is according to the Laws of Art, but gently, even with a gentle Heat according to Natural Ge∣neration. The Instrument of Nature, and of the Spa∣gyrists Fire, without which the Work cannot be done. This Fire is either Internal or External. The Internal is proper to the substance or Matter, and Naturally dwells within it, which you must prudently stir up and Excite. The External is either Violent, or Tem∣perated in four several De∣grees. The Violent is that with which some things are Calcined, others Sublim∣ed, others (as Metalls) Liquified or Melted. The Temperate in its several Degrees, imitate or resem∣ble Nature, and are used for Putrefaction, Digestion, and Congelation, or Cir∣culatorily to dissolve and fix. But Various are these kinds of Fire, which are to be applyed according as the Subject requires, and the Prudence of the Ar∣tist directs, being continu∣al without interruption from beginning to the End.

VI Hermes. It Ascends from the Earth up to Heaven, and Descends again from the Heaven to the Earth, and re∣ceives the Powers and Efficacy of the Superiors and Inferiors.

Salmon. Here is to be observed that though Our Stone be divided in the first Operation into four Parts, which are the four Elements, yet as we have already said there is but two principal Parts of it, One which Ascends up∣wards and is Volatile, and another which remains be∣low, and is fixed, which is

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called Earth, and ferment which Nourishes and Fer∣ments the whole Stone. But of the unfixed or Vo∣latile part we must have a great quantity, that it may Nourish the purified Mat∣ter of the Stone, till it be made to Ascend, is su∣blimed, and subtilized: then being thus subtilized and made Volatile, it must be incerated with the Oyl, extracted from it in the first Operation, which is called the Water of the Stone, and so often Boyled by Subli∣mation, till by Virtue of the Fermentation of the Earth exalted with it; the whole Stone again does de∣scend, from the Heaven to the Earth, and remains fix∣ed and flowing; that is, that the Corporeal be made Spiritual by Sublimation, and the Spiritual be made Corporeal by Descension: Here is a Circulatory Di∣stillation admirably declar∣ed, and the Construction of a Spagyrical Vessel, to the Similitude of Nature. It Ascends from the Earth, i. e. from the inferiour part of the vessel: to Heaven, i. e. the superiour part: The matter generated of Sol, and Luna ascends, i. e. the thick Terrean sub∣stance thereof is converted or resolved, into Heaven, 〈◊〉〈◊〉 into a subtile substance like to Heaven: he de∣monstrates the Spagyrick solution, by what Instru∣ment and Artifice it is done; then he teaches the Fixati∣on, It Decends again to the Earth; as if he should say, after its substance is dissolved and made to As∣cend under the Obedience of the Internal Celestial Virtues or Powers, stand∣ing there the determined time of its Maturity, it re∣turns again, or descends, that is to say, the Spirit is made Corporeal, which was before a Body or made from a Body, Spiritual, which is nothing but the Philosophick Riddle. Fac Fixum Volatile, & rursus Vo∣latile fixum, & totum habebis Magisterium. And by this means it will obtain the Virtues of the Superiour and Inferiour Powers, i. e. the Heavenly and Volatile Pow∣er, to penetrate, grow, in∣crease

or multiply: and the Earthly Power to give Substance, Corporeity, and Fixity.

VII. Hermes. In this Work, you acquire to your self the Wealth and Glory of the whole World: Drive there∣fore from you all Cloudiness or Obscurity, Darkness and Blindness.

Salmon. Possessing this Stone thus perfected, you possess all the Wealth and Treasures of the World; so that you may live free from Care and Trouble, from Discontent and Fears, from every Sickness and Disease: It is a Remedy for all Diseases both of Bo∣dy and Mind: It strikes at the root of Infirmities; and destroyes that which would destroy or undermine the Health and Prosperity of the Humane Body. This Stone, this Wealth, this Treasure, though it be but like to a Grain of Mustard∣seed, yet it grows to be the greatest of all Trees, in whose Branches the Birds of the Air make their Nests, and under whose shadow the Beasts of the Field dwell.

VIII. Hermes. For the Work increasing or going on in Strength, adds Strength to Strength, forestalling and o∣ver-topping all other Fortitudes and Powers; and is able to Subjugate and Conquer all things whether they be thin and Subtil, or thick and So∣lid Bodies.

Salmon. There is no Comparison of the Powers of other Natural things, to the Power of the Stone, for it is able to overcome and master all other Powers: it can convert common Quick Silver into a Congea∣led substance, and Trans∣mute it into fine Gold or Silver: and it can Penetrate and Peirce through all other hard solid or compact Bo∣dies, and strike them with a never fading Tincture, so firm and fixt, which the Power and Strength of the Strongest and most Violent Fire can never conquer or overcome. This is as much as if he should say, it is the compleat Virtue of total

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Nature, the Power, Effica∣cy and Potency of all things, and even (as it were) above Nature, so that it may not improperly be said to be a Work Metaphysical, for that it seems to act above or beyond Nature. It over∣comes or conquers all things, that is, it makes all subtil and thin things (as Quick∣silver) thick and coagulates them: and on the contra∣ry it Penetrates all thick and solid things, i. e. It makes every hard Metal whether Perfect or Imperfect (as Sol, Luna, Saturn, Jupiter, Mars and Venus) subtile and thin, and brings them to the greatest Perfection, expelling all the Malign and Dark Spirits possessing them and giving to them Tincture and Fixity, by its Subtility and Spiritualty.

IX. Hermes. In this man∣ner was the World made; and hence are the wonderful Conjunctions or Joynings to∣gether of the Matter and Parts thereof, and the Mar∣vellous Effects, when in this way it is done, by which these Wonders are Effected,

Salmon. The Creation of the World he brings as a Prior Example, or Exem∣plification of the VVork of Our Philosophick Stone, for as the VVorld was Cre∣ated, so is Our Stone com∣posed. As in the beginning the whole VVorld and all that is therein was a Chaos or confused Mass, but af∣terwards by the Virtue VVord, Power, or Spirit of the Great Creator, a Se∣paration was made, the E∣lements were divided and rectified, and the Univer∣sal VVorld was produced and brought forth Beauti∣ful and Perfect in Number, Weight and Measure. So also in this our work, we se∣parate the Elements, which we divide and rectifie by many sublimations, depres∣sions, and precipitations, whereby the perpetual and wonderful conjunction is made, which is the pro∣duct of the prime matter, and the root of the Golden Kingdom, in which power is produced into Act.

X. Hermes. And for this Cause I am called Hermes

Trismegistus, for that I have the knowledge or understanding of the Philosophy of the three principles of the Universe. My Doctrine or Discourse, which I have here delivered concern∣ing this solar Work, is com∣pleat and perfect.

Salmon. Hermes Trisme∣gistus signifies the Thrice greatest Hermes, for that he had the knowledge of the three Principals of the Uni∣verse, viz. Salt, Sulphur, and Mercury, answering to the Body, Soul, and Spirit; Mineral, Vegetable, and Animal, of which he had the true Knowledge, he knew the way how to se∣perate them, and conjoyn them again, to make the fixt Volatile and the Vola∣tile fixt, to take away Tinctures, and restore bet∣ter again, all which are contained in Our Philoso∣phick Mercury which is the VVomb in which Our Philosophick (which is the true) Gold is Generated. It is said to be perfect, be∣cause 1. It contains all the Principles. 2. From its never fading Coler. 3. Its never perishing Body. It is resembled to a grain of VVheat, which unless it Dies, it brings forth no Fruit; but if it Die, and is Putrefied, passing through Death and Putrefaction or Dissolution, to Life and Heaven, there by perfect∣ing its Nature, it is infinite∣ly profitable. VVhat he has delivered concerning this Matter, viz. of the three Colers, Black, White, and Red; of the three Princi∣ples, Salt, Sulphur, and Mercury; of the three Sub∣sistences, Body, Soul, and Spirit; of the three O∣perations, Volatilization, Tincture, and Fixation; of the three States, Imper∣fection, Anihilation, and Perfection, he declares to be True and Compleat, and that the Stone thus Generated (existing and being in one only thing, viz. the Philosophick Mer∣crry) by a series of Natu∣ral Operations, is Perfect and Intire, wanting no∣thing.

Libri Hermetis Primi. FINIS.

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