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I. DIssolve ergo Solem & Lunam in aqua no∣stra dissolutiva, quae illis est familiaris & amica, & de eo∣rum natura proxima, illisque est placabilis, & tanquam ma∣trix, mater, origo, principium, & finis vitae.
II. Et ideo emendantur in hac aqua, quia natura laetatur natura, & natura naturam continet, & vero matrimonio copulantur adinvicem & fiunt una natura, unum corpus no∣vum, resuscitatum immortale.
III. Sic oportet conjungere, consanguineos, cum consangui∣neis, tunc istae naturae sibi ob∣viant, & se prosequuntur adin∣vicem, se putrefaciunt, gene∣rant, & gaudere faciunt, quia natura per naturam regitur proximam & amicam.
IV. Nostra igitur aqua (in∣quit Danthin) est fons pulcher, amoenus, & clarus, praeparatus solummodo pro Rege & Regina quos ipse optimè cognoscit, & hi illum.
V. Nam ipsos ad se attra∣hit
& illi ad se lavandum in illo fonte remanent duos aut tres dies, id est menses, & hos juvenescere facit, & reddit formosos.
VI. Et quia Sol & Luna sunt ab illa aqua matre, ideo oportet ut iterum ingrediantur uterum matris, ut renascantur denuo, & fiant robustiores, no∣biliores & fortiores.
VII. Id circo nisi hi mortui, conversi fuerint in aquam, ipsi soli manebunt, & sine fructu, si autem mortui fuerint & re∣soluti in nostra aqua, fructum centesimum dabunt, & ex illo loco ex quo videbantur perdi∣disse quod erant, ex illo appare∣bunt quod antea non erant.
VIII. Cum Sole ergo & Lu∣na figatur maximo ingenio,
spiritus aquae nostrae vivae, quia hi in naturam aquae con∣versi, moriuntur, & mortuis similes videntur, inde postea inspirati vivunt, crescunt, & multiplicantur, sicut res omnes vegetabiles.
IX. Sufficiat ergo tibi ma∣teriam sufficienter disponere ex∣trinsecus, quoniam ipsa suffici∣enter intrinsecus operatur ad sui perfectionem.
X. Habet enim motum sibi inhaerentem secundam veram viam, & verum ordinem me∣liorem quam possit ab homine excogitari.
XI. Ideo tantum praepara, & natura perficiat, quia nisi natura fuerit impedita in con∣trarium, non praeteribit motum suum certum, tam ad concipi∣endum, quam ad parturiendum.
XII. Cave quocirca tan∣tum [post materiae praepara∣tionem] ne igne nimio balne∣um incendatur; Secundo ne spiritus exhalet, quia laederet laborantem, id est, operationem destrueret, & multas infirmi∣tates induceret, id est, tristi∣tias, ac iras.
XIII. Ex jam dictis patet hoc axioma, nempe cum ex cursu naturae ignorare necessa riò constructionem metallorum, qui ignorat destructionem.
XIV. Oportet ergo conjun∣gere consanguineos, quia natu rae reperiunt suas consimiles naturas, & se putrefaciendo miscentur in simul, atque se mortificant.
XV. Necesse est ideo hanc 〈◊〉〈◊〉 corruptionem & ge∣nerationem,
& quemadmodum sese naturae amplectuntur, & pacificantur in igne lento, quo∣modo natura laetetur natura, & natura naturam retineat, & convertat in naturam al∣bam.
XVI. Quod si vis rubificare, oportet coquere album istud in igne sicco continuo donec rubifi∣cetur ut sanguis, qui nihil erit aliud, quam aqua ignis, & tin∣ctura vera.
XVII. Et sic per ignem sic∣cum continuum emendatur al∣bedo, citrinatur & acquirit ru∣bedinem & colorem verum fixum.
XVIII. Quantò ergo magis coquitur, magis coloratur, & fit tinctura intentioris rubedinis.
XIX. Quare oportet igne sicco, & calcinatione sicca, abs∣que
humore compositum coquere, donec rubicundissimo vestiatur colore, & tunc erit perfectum Elixir.
I. DIssolve then Sol and Luna in our dissol∣ving Water, which is fami∣liar and friendly, and the next in nature unto them; and is also sweet and plea∣sant to them, and as it were a Womb, a Mother, an Original, the beginning and the end of their Life.
II. And that is the very Reason why they are me∣liorated or amended in this Water, because like nature rejoiceth in like nature, and like nature retains like na∣ture, being joined the one to the other, in a true Mar∣riage, by which they are made one Nature, one new Body, raised again from the dead, and immortal.
III. Thus it behoves you to join Consanguinity, or sameness of kind, with same∣ness of kind, by which these natures, will meet and fol∣low one another, purifie themselves, generate, and make one another rejoice; for that like nature, now is disposed by like nature, even that which is nearest, and most friendly to it.
IV. Our Water then (saith Danthin) is the most beauti∣ful, lovely, and clear Foun∣tain, prepared only for the King, and Queen, whom it knows very well, and they it.
V. For it attracts them to
its self, and they abide there∣in for two or three days (to wit, two or three months) to wash themselves there∣with, whereby they are made young again and beautiful.
VI. And because Sol and Luna have their Original from this Water their Mo∣ther; it is necessary there∣fore that they enter into it again, to wit, into their Mothers Womb, that they may be regenerate or born again, and made more healthy, more noble, and more strong.
VII. If therefore these do not die, and be converted into Water, they remain alone (or as they were) and without Fruit; but if they die, and are resolved in our Water, they bring forth Fruit, an hundred-fold; and from that very place in which they seem'd to perish, from thence shall they ap∣pear to be that which they were not before.
VIII. Let therefore the Spirit of our living Water be
(with all care and industry) fixed with Sol and Luna; for that they being convert∣ed into the nature of Water become dead, and appear like to the Dead; from whence afterwards, being revived, they encrease and multiply, even as do all sorts of Vegetable Substances.
IX. It suffices then to di∣spose the Matter sufficiently without, because that with∣in, it sufficiently disposes it self for the Perfection of its own work.
X. For it has in it self a certain and inherent moti∣on, according to the true way and Method, and a much better order than it is possible for any Man to in∣vent or think of.
XI. For this Cause it is, that you need only to pre∣pare the matter, Nature her self alone will perfect it; and if she be not hindred by some contrary thing, she will not over-pass her own certain motion, neither in conceiving or generating, nor in bringing forth.
XII. Wherefore, after the preparation of the mat∣ter, beware only, lest by too much heat or fire, you inflame the Bathe, or make it too hot. Secondly take heed, lest the Spirit should exhale, lest it hurts the Ope∣rator, to wit, lest it destroys the work, and induces many infirmities, as sadness, trou∣ble, vexation, & discontent.
XIII. From these things which have been spoken, this Axiom is manifest, to wit, that he can never know the necessary course of Na∣ture in the making or gene∣rating of Mettals, who is ignorant of the way of de∣stroying them.
XIV. You must therefore join them together that are of one consanguinity or kin∣dred; for like natures do find out and join with their like natures, and by putri∣fying themselves together, are mixed together and mor∣tifie themselves.
XV. It is needful there∣fore to know this Corrupti∣on
and Generation, and how the natures do embrace one another, and are brought to a fixity in a slow or gentle fire; how like nature re∣joiceth with like nature; how they retain one another, and are converted into a white subsistencie.
XVI. This white sub∣stance, if you will make it Red, you must continually decoct it in a dry Fire, till it is rubified, or becomes red as blood, which is then no∣thing but water, fire, and the true tincture.
XVII. And so by a conti∣nual dry fire, the whiteness is changed, removed, perfe∣cted, made citrine, and still digested till it comes to a true red and fixed colour.
XVIII. And consequently by how much more this red is decocted in this gentle heat by so much the more it is heightned in Colour, and made a true Tincture of per∣fect Redness.
XIX. Wherefore with a dry Fire, and a dry Calci∣nation
(without any moi∣sture) you must decoct this Compositum, till it be inve∣sted with a most perfect red Colour, and then it will be the true and perfect Elixir.