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 ...

ARTEPHII LIBER SECRETUS.

ARTEPHIUS Translated out of the Latin-Copy, (Printed Anno 1659.) into English BY WILLIAM SALMON, Professor of PHYSICK. BOOK III.

CHAP. I. The Preface to the Reader.

I. ARtephius noster (be∣nevole Lector) solus inter Philosophos in∣vidiâ caret, ut infra de so pluribus in locis asserit, & 〈◊〉〈◊〉 apertissimis verbis artem omnem explicat, ac ambages & sophismata sapientum quan∣tum ipse potest solvit ac diri∣mit.

II. Verum ne etiam impiis, ignaris, & malis modum no∣cendi praestaret,

III. Sub artificiosa methe∣do, modò asserens, modò ne∣gans, in repetitionibus suis ve∣ritatem velavit, relinquens judicio Lectoris viam virtu∣tis, veritatis, & veri labo∣ris.

IV. Quam si quis capere possit, gratias immortales soli reddat Deo, si verò videat se in vero tramite non ambulare, 〈◊〉〈◊〉 relegat, quousque ejus mentem penitùs attingere pos∣sit.

V. Sic fecit doctissimus Joannes Pontanus, qui dicit in Epistola in Theatro Chimi∣co impressâ. Errant, (loqui∣tur de laborantibus in arte,) erraverunt, ac errabunt, eò quod proprium agens non posuerunt Philosophi, ex∣cepto uno, qui Artephius no∣minatur, sed pro se loqui∣tur, & nisi Artephium legis∣sem, & loqui sensissem, nunquam ad operis com∣plementum pervenissem.

VI. Ergo hunc lege, & re∣lege, quousque loqui sentias, fi∣nemque optatum obtinere pos∣sis. Non est quod multa fa∣ciam de Authore nostro, suf∣ficiat illum vixisse per mille annos, gratiâ (inquit) Dei

& usu hujus mirabilis quintae essentiae: ut etiam testatur Rogerus Bacon in Libro de Mirabilibus Naturae ope∣ribus.

VII. Et etiam doctissinus, Theophrastus Paracelsus in Libro de vita longa, quod tempus mille annorum caeteri Philosophi, neque etiam pater ipse Hermes, potuerunt at∣tingere. Vide ne ergo forsan hic Author virtutes nostri la∣pidis melius caeteris noscat. Tu tamen utut est, fruere illo, laboribusque nostris ad Dei Gloriam & Regni utilitatem. Vale.

I. AMong the number of other Philoso∣phers (Friendly Reader) this our Artephius, without Envy, in many places, with most significant Words (as he affirms of himself) lays open the whole Art of Transmutation, and admirably explicates it, without Fallacy, solving a much as may be, all 〈◊〉〈◊〉 Ambages and Sophisms 〈◊〉〈◊〉 the Antient Wise Men, and Doctors of this Science.

II. However, that he might not profligate his Art, nor prostitute it to the Abuses of Impious, Igno∣rant, and Evil Men, he has drawn, as it were, a thin Veile before the Illustrious and Dazling Face of Truth, in nothing more pregnant than in the Principles of this Sciences.

III. And by an Artificial Method, both by affirming and denying, with various repetitions of one and the same thing, does, as it were, screen the sublime Verity from the Prophanation of unworthy Men; leaving to the Sons of Art (which can only understandingly read his Lines) the mystery, po∣wer, and true way of wor∣king.

IV. This thing, if any Man shall find out, let him render perpetual Thanks to the only Immortal God: But if he perceives himself to be yet Ignorant, let him re∣view this Work, and read it over, and over again, till he understands the true

Sense and Meaning, and may be able to compre∣hend the Mystery thereof.

V. By such an unweari∣ed Search did the most Learned John Pontanus at∣tain to the true knowledge, who saith in his Epistle, (Printed in Theatrum Chy∣micum,) They Err, (speak∣ing of the workers in this Art) they have Erred, and they will Err; because none of the Philosophers have in any of their Books explicated, or indigitated the prime or proper Agent, excepting only Arte∣phius. If I had not (saith he) read Artephius, and under∣stood whereof he speaks, I had never attained to the Comple∣ment of the Work, but re∣mained in Ignorance for ever.

VI. Read therefore this Book, Read, and Read it again, till you understand the Sense of his Language, by which only you can ob∣tain your purpose. But to what purpose should we en∣large any farther concern∣ing this most excellent Au∣thor; it is enough to let you understand, that by

the good pleasure of God, and the use of this wonder∣ful Arcanum, he lived a Thousand Years, as Roger Bacon testifies in Libro de Mirabilibus Naturae Operibus.

VII. And also the most Learned Theophrastus Para∣celsus in Libro de vita longa, (speaking of long Life,) saith, To which term of a Thousand Years, none of the other Philosophers, no nor Hermes himself, the Fa∣ther of them, ever attained, but only Artephius our Au∣thor: See then whether it be not doubtless, that this great Man knew this Stone, and understood the Virtues thereof, better than all o∣thers. In the mean season enjoy it, and this our La∣bour, to the Glory of God, and the profit and good of Mankind. Vale.

CAP. II. Epistola Johannis Pon∣tani, ex Theatri Chymici excerpta, Vol. 6. Pag. 487.

I. EGO Johannes Ponta∣nus multas perlustra∣vi Regiones, ut certum quid de Lapide Philosophorum ag∣noscerem, & quasi totum mun∣dum ambiens, deceptores fal∣sos inveni, & non Philosophos, semper tamen Studens, & multipliciter dubitans, veri∣tatem inveni.

II. Sed cum materiam agnoscerem, ducenties erravi, antequam veram materiam, operationem, & practicam in∣venissem.

III. Primò, materiae o∣perationes, & putrefactionis novem mensibus coepi, & nihil inveni: Etiam in Balneo Ma∣riae per tempus aliquod posui & similiter erravi: Enimve∣rò in Calcinationis igne tribus mensibus posui, & malè opera∣tus sum.

IV. Omnia Distillationum & Sublimationum genera, prout dicunt, seu dicere videntur Philosophi, sicut Geber, Ar∣chelaus, & alij ferè omnes tractavi & nihil inveni. De∣nique subjectum totius Artis Alchemiae omnibus modis qui excogitandi sunt, & qui fiunt per fimum, Balneum, Cineres, & alios lgnes multiplicis gene∣ris, qui tamen in Philosopho∣rum Libris inveniuntur perfi∣cere tentavi, sed nihil boni re∣peri.

V. Quapropter annis tri∣bus continuis Philosophorum Libris studui, in solo praeser∣tim Hermete, cujus verba breviora totum comprehen∣dunt Lapidem, licèt obscurè

loquatur de Superiore & In∣feriore, de Coelo & Terrâ.

VI. Nostrum igitur Instru∣mentum, quod materiam ducit in esse, in primo, secundo, & tertio Opere, non est ignis Bal nei, neque Fimi, neque Cine∣rum, neque aliorum Ignium quos Philosophi in Libris suis posuerunt: Quis igitur Ignis ille est, qui totum perficit Opus à Principio usque in Finem? Certè Philosophi eum celave∣runt, sed ego pietate motus, e∣um vobis unà cum complemen∣to totius Operis declarare vo∣lo.

VII. Lapis ergò Philoso∣phorum unus est, sed multipli citer nominatur, & antequam agnoscas erit tibi difficile. Est enim Aqueus, Aereus, Igneus, Terreus, Phlegmaticus, Cho∣lericus, Sanguineus, & Me∣lancholicus. Est Sulphureus, & est similiter Argentum Vi∣vum, & habet multas super∣fluitates, quae per Deum Vi∣vum convertuntur in veram

Essentiam, mediante igne no∣stro.

VIII. Et qui aliquid à subjecto separat, putans id ne∣cessarium esse, is profectò in Phi∣losophia nihil novit, quia su∣perfluum, immundum, turpe, foeculentum, & tota denique substantia subjecti perficitur in corpus Spirituale Fixum, mediante Igne nostro. Et hoc sapientes nunquam revelârunt: propterea pauci ad Artem per∣veniunt, putantes aliquid tale superfluum & immundum de∣bere separari.

IX. Nunc oportet elicere proprietates Ignis nostri, & an conveniat nostrae materiae se∣cundùm eum quem dixi mo∣dum; scilicet ut transmutetur, cùm Ignis ille non comburat materiam, nihil de materia separet, non segreget partes pu∣ras ab impuris, (ut dicunt omnes Philosophi.) sed totum subjectum in puritatem con∣vertit; non Sublimat sicut Geber suas Sublimationes fa∣cit, (similiter & Arnoldus,

& alij de Sublimationibus & Distillationibus loquentes,) in∣que brevi tempore perficit.

X. Mineralis est, aequales est, continuus est, non vapo∣rat nisi nimium excitetur, de Sulphure participat, aliundè sumitur quàm à materia; om∣nia diruit, solvat, & conge∣lat, & est artificialis ad in∣veniendum; est compendium sine sumptu aliquo saltem par∣vo.

XI. Et ille Ignis est cum mediocri ignitione, qui cum remisso Igne totum Opus perfi∣citur, simulque omnes debitas Sublimationes facit. Qui Ge∣brum legerent, & omnes ali∣os Philosophos, si centum mil∣libus annorum viverent, non comprehenderent, quia per so∣lam & profundam cogitatio∣nem Ignis ille reperitur, tunc verò potest in Libris compre∣hendi, & non prius.

XII. Error igitur istius Artis est, non reperire Ignem qui totam materiam convertit in verum Lapidem Philoso∣phorum. Studeas igitur Igni; quia si ego hunc primo inve nissem, non errassem ducenties in Practica super materiam.

XIII. Propterea non mi∣ror si tot & tanti ad Opus non pervenerunt. Errant, Erra∣verunt, Errabunt, eò quod proprium agens non posuerunt Philosophi, excepto uno, qui Artephius nominatur, sed pro se loquitur. Et nisi Artephi∣um legissem, & loqui senfissem, nunquam ad complementum Oper is pervenissem.

XIV. Practica verò haec est: Sumitur, & diligenter

quam fieri potest teratur con∣tritione Physicâ, & ad Ignem dimittatur, ignisque proportio sciatur, scilicet, ut tantùm modò excitet materiam, & in brevi tempore Ig nis ille, absque alia manuum appositione, de certo totum Opus complebit, quia putrefaciet, corrumpet, generabit, & perficiet, & tres faciet apparere Colores prin∣cipales, Nigrum, Album, & Rubeum.

XV. Et mediante Igne nostro multiplicabitur Medici∣na, si cum cruda conjungatur Materia, non solùm in quan∣titate, sed etiam in Virtute. Tot is igitur viribus tuum Ig∣nem inquirere scias & ad sco∣pum pervenies, quia totum facit Opus, & est Clavis om∣nium Philosophorum, quam nunquàm revelaverunt. Sed si benè & profundè super prae∣dicta de proprietatibus Ignis cogitaveris, scies, & non ali∣ter.

XVI. Pietate ergò motus haec scripsi, sed ut satisfaciam, Ignis non Transmutatur cum Materia, quia non est de Ma∣teria, ut supra dixi. Haec igitur dicere Volui, prudentes∣que admonere, ne pecunias suas inutiliter consumant, sed sciant quid inquirere debeant; eo modo ad Artis veritatem per∣venient, & non aliter. Vale.

CHAP. II. The Epistle of John Pontanus, before∣mentioned in Thea∣trum Chymicum, Vol. 6. Pag. 487.

I. I John Pontanus have travelled through ma∣ny Countries, that I might know the certainty of the Philosophers Stone; and passing through the Uni∣verse, I found many De∣ceivers, but no true Philo∣sophers, which put me upon incessant Studying, and ma∣king many doubts, 'till at length I found out the Truth.

II. When I attained the knowledge of the Matter in general, yet I erred at least two hundred times, before I could attain to know the singular thing it self, with the work and practice there∣of.

III First, I began with the putrefaction of the Matter, which I continued for nine Months together, and ob∣tained nothing. I then for some certain time proved a Balneum Mariae, but in vain: After that, I used a Fire of Calcination for threemonths space, and still found my self out of the way.

IV. I essayed all sorts of Distillations and Sublimati∣ons, as the Philosophers, Geber, Archelaus, and all the rest of them have prescri∣bed, and yet found nothing: In sum, I attempted to per∣fect the whole work of Al∣chymy by all imaginable and likely means, as by Horse∣dung, Baths, Ashes, and other heats of divers kinds, all which are found in the Philosophers Books, yet without any success.

V. I yet continually for three Years together studi∣ed the Books of Philoso∣phers, and that chiefly in Hermes, (whose concise Words comprehend the sum of the whole Matter, viz.

the Secret of the Philoso∣phers Stone, by an obscure way of Speaking, of what is Superior, and what is Infe∣rior, to wit, of Heaven and of Earth.)

VI. Therefore our Ope∣ration which brings the Mat¦ter into being, in the first, second, and third Work, is not the heat of a Bath, nor Horse-dung, nor Ashes, nor of the other Fires, which Philosophers excogitate in their Books: Shall I demand then, what it is that perfects the Work, since the Wise∣men have thus concealed it? Truly, being moved with a generous Spirit, I will de∣clare it, with the comple∣ment of the whole Work.

VII. The Lapis Philoso¦phorum therefore is but one, though it has many Names, which before you conceive them, will be very difficult. For it is Watery, Airey, Fiery, Earthy: It is Salt, Sulphur, Mercury, and Phlegm: It is Sulphureous yet is Argent vive; it has many Superfluities, which are turned into the true Es∣sence,

by the help of our Fire.

VIII. He which separates any thing from the Subject or Matter, thinking it to be necessary, wholly Errs in his Philosophy: That which is superfluous, un∣clean, filthy, feculent, and in a word, the whole sub∣stance of the subject is tran∣smuted or changed into a perfect, fixt, and spiritual Body, by the help of our Fire, which the Wise Men never revealed; and there∣fore it is, that few attain to this Art, as thinking that to be superfluous and impure, which is not.

IX. It behoves us now to enquire after the properties of our Fire, and how it a∣grees with our Matter, ac∣cording to that which I have said, viz. That a Transmu∣tation may be made, though the Fire is not such as to burn the Matter, separating nothing from it, nor divi∣ding the pure parts from the impure, as the Philoso∣phers teach, but transmu∣ting and changing the whole

Subject iuto Purity: Nor does it sublime after the manner of Geber's Sublima∣tion, nor the Sublimations or Distillations of Arnoldus, or others; but it is perfected in a short time.

X. It is a Matter Mine∣ral, equal, continuous, va∣pours or fumes not, unless too much provoked; par∣takes of Sulphur, and is ta∣ken otherwise than from Matter; it destroys all things, dissolves, congeals, coagu∣lates and calcines, adapted to penetrate, and is a com∣pendium, without any great cost.

XI. And that is the Fire, with a gentle heat, soft or remiss, by which the whole Work is perfected, together with all the proper Subli∣mations. They who read Geber, with all the rest of the Philosophers, though they should survive an hun∣dred thousand Years, yet would they not be able to comprehend it, for that this Fire is found by a profound cogitation only, which be∣ing once apprehended, may

be gathered out of Books, and not before.

XII. The error therefore in this Work proceeds chiefly from a not knowing, or un∣derstanding of the true Fire, which is one of the moving Principles that Transmutes the whole Matter into the true Philosophers Stone; and therefore diligently find it out: Had I found that first, I had never been two hundred times mistaken in the pursuit of the Matter I so long sought after.

XIII. For which cause sake, I wonder not that so many, and so great Men, have not attained unto the Work: They have erred, they do err, and they will err; because the Philoso∣phers (Artephius only excep∣ted) have concealed the principal or proper Agent. And unless I had read Ar∣tephius, and sensibly under∣stood his Speech, I had ne∣ver arrived to the comple∣ment of the Work.

XIV. Now the practical Part is this: Let the Matter

be taken and dilligently ground with a Philosophi∣cal Contrition, put it upon the Fire, with such a pro∣portion of heat, that it only excite or stir up the Matter; and in a short time that Fire, without any laying on of hands, will compleat the whole Work, because it pu∣trefies, corrupts, generates, and perfects, and makes the three principal Colours, viz. the Black, White, and Red to appear.

XV. And by the means of this our Fire, the Medi∣cine will be multiplied, (by addition of the crude Mat∣ter,) not only in Quantity, but also in Quality or Vir∣tue: Therefore seek out this Fire with all thy Industry, for having once found it, thou shalt accomplish thy desire, because it performs the whole Work, and is the true Key of all the Philoso∣phers, which they never yet revealed. Consider well of what I have spoken concer∣ning the Properties of this Fire, and thou must know it, otherwise it will be hid from thine Eyes.

XVI. Being moved with Generosity, I have written these things, but that I might speak plainly, this Fire is not Transmuted with the Matter, because it is nothing of the Matter, as I have be∣fore declared. And these things I thought fit to speak, as a warning to the prudent Sons of Art, that they spend not their Money unprofita∣bly, but may know what they ought to look after, for by this only they may attain to the perfection of this Se∣cret, and by no other means. Farewel.

The Secret Book of Artephius.

CHAP. III. Of the Composition of our Antimonial Vine∣gar, or Secret Water.

I. ANtimonium est de par∣tibus Saturni, & in omnibus modis habet naturam ejus, & Antimonium Saturni∣num convenit Soli, & in eo

est argentum vivum in qu•• non submergitur aliquod me∣tallum nisi aurum; id est, Sol submergitur verè tantum in argento vivo Antimoniali Sa∣turniali.

II. Et sine illo Argento vivo aliquod metallum deal∣bari non potest: Dealbat er∣go latonem, id est aurum, & reducit corpus perfectum in su∣am primam materiam, id est, in sulphur & argentum vi∣vum albi coloris, & plus∣quam speculum splendentis.

III. Dissolvit (inquam) corpus perfectum quod est de sua natura. Nam illa aqua est amicabilis, & metallis pla∣cabilis, dealbans Solem, quia continet argentum vivum al∣bum.

IV. Et ex hoc utrique ma∣ximum elicias secretum, vi∣delicet quod aqua Antimonij Saturnini debet esse Mercuria∣lis & alba, ut dealbet aurum, non urens, sed dissolvens & postea se congelans in formam cremoris albi.

V. Ideo dicit Philosophus, quod aqua ista facit corpus volatile, propterea quod post∣quam in haec aqua dissolutum fuerit & infrigidatum, ascen∣dit superius in superficie a∣quae.

VI. Recipe (inquit) 〈◊〉〈◊〉 crudum foliatum, vel laminatum, vel calcinatum per Mercurium & ipsum po∣ne in aceto nostro Antimoniali, Saturniali, Mercuriali & sa∣lis armoniaci (ut dicitur) in vase vitreo, lato, & alto qua∣tuor digitorum, vel plus, & dimitte ibi in calore temperato, & videbis brevi tempore ele∣vari quasi liquorem olei de∣super natantem in modum pel∣liculae.

VII. Collige illud cum co∣cleari vel pennâ, intingendo, & sic pluribus vicibus in die collige, donec nihil amplius as∣cendat; & ad ignem facies e∣vaporare aquam, id est, super∣fluam humiditatem aceti, & remanebit tibi quinta essentia

auri, in modum olei albi incom∣bustibilis.

VIII. In quo oleo Philoso∣phi posuerunt maxima secreta, & hoc oleum habet dulcedi nem maximam, atque valet ad mitigandos dolores vul∣nerum.

I. ANtimony is a Mine∣ral participating of Saturnine parts, and has in all respects the nature there∣of: This Saturnine Anti∣mony

agrees with Sol, and contains in it self Argent vi∣ve, in which no Metal is swallowed up, except Gold; and Gold is truly swallowed up by this Antimonial Ar∣gent Vive.

II. Without this Argent Vive no Metal whatsoever can be whitened; it whitens Laton, i. e. Gold; and re∣duceth a perfect Body into its prima Materia, or first Matter, (viz. into Sulphur and Argent Vive,) of a white Colour, and out-shining a Looking-Glass

III. It dissolves (I say) the perfect Body, which is so in its own Nature; for this Water is friendly and agreeable with the Metals, whitening Sol, because it contains in it self white, or pure Argent Vive.

IV. And from both these you may draw a great Ar∣canum, viz. a Water of Sa∣turnine Antimony, mercu∣rial and white; to the end, that it may whiten Sol, not burning, but dissolving, and afterwards congealing to the

consistence or likeness of white Cream.

V. Therefore, saith the Philosopher, this Water makes the Body to be vola∣tile; because after it has been dissolved in it, and in∣frigidated, it ascends above, and swims upon the surface of the Water.

VI. Take (saith he) crude Leaf-Gold, or calcin'd with Mercury, and put it into our Vinegar, made of Satur∣nine Antimony, Mercurial, and Sal Armoniack, (as is said) in a broad Glass Ves∣sel, and four Inches high, or more; put it into a gen∣tle heat, and in a short time you will see elevated a Liquor, as it were Oyl, swimming a top, much like a Scum.

VII. Gather this with a Spoon, or a Feather, dipping it in; and so doing often∣times a day, till nothing more arise: Evapourate a∣way the Water with a gen∣tle heat, i. e. the superfluous humidity of the Vinegar,

and there will remain the Quintessence, Potestates, or Powers of Gold, in form of a white Oyl incombusti∣ble.

VIII. In this Oyl the the Philosophers have pla∣ced their greatest Secrets; it is exceeding sweet, and of great virtue for easing the pains of Wounds.

CHAP. IV. Of the Operations of our Antimonial Vine∣gar, or Mineral Water.

I. EST igitur totum secre∣tum istius secreti An∣timonialis, ut per hoc sciamus extrahere argentum viv. de corpore magnesiae non urens, & hoc est Antimonium, & sublimatum Mercuriale.

II. Id est, opportet extra∣here unam aquam vivam, in∣combustibilem, dein illam con∣gelare cum corpore perfecto So∣lis, quod inibi dissolvitur in

naturam & substantiam al∣bam congelatam ac si esset cre∣mor, & totum deveniat al∣bum.

III. Sed prius Sol iste in sua putrefactione & resolutione in hac aqua, in principio a∣mittet lumen suum, obscura∣bitur & nigrescet, demum ele∣vabit se super aquam, & pau∣latim illi albus supernatabit color in substantiam albam.

IV. Et hoc est, dealbare latonem rubeum; eum subli∣mare Philosophicè, & reducere in suam primam materiam, id est, in sulphur Album, in∣combustibile & in argentum vivum fixum.

V. Et sic humidum termi∣natum, id est, Aurum corpus nostrum, per reiterationem li∣quefactionis in aqua nostra dis∣solutiva, convertitur & redu∣citur in sulphur & argentum vivum fixum.

VI. Et sic corpus perfectum Solis accipit vitam in tali a∣qua,

vivificatur, inspiratur, crescit, & multiplicatur in sua specie, sicut res caeterae.

VII. Nam in ipsa aqua cor∣pus ex duobus corporibus Solis & Eunae sit, ut 〈◊〉〈◊〉, tumeat, ingrossetur, elevetur, & cres∣cat accipiendo substantiam & naturam animatam & vege∣tabilem.

VIII. Nostra etiam Aqua, ceu acetum supradictum, est acetum montium, id est, Solis & Lunae, & ideo miscetur Soli & Lunae, illis{que} adhae∣ret in perpetuum, ac corpus ab illa accipit tincturam albedi∣nis, & splendet cum ea fulgore inaestimabili.

IX. Qui sciverit igitur con∣vertere corpus in Argentum album medicinale, facile dein∣de poterit convertere per istud Aurum album, omnia metalla imperfecta in opti∣mum Argentum finum.

X. Et 〈◊〉〈◊〉 Aurum album dicitur a Philosophis Luna al∣ba Philosophorum, Argentum vivum album fixum, aurum Alchimiae, & fumus albus. Ergo sine illo aceto nostro An∣timoniali, Aurum album Al chimiae non 〈◊〉〈◊〉.

XI. Et quia in aceto nostro est duplex substantia Argenti vivi, una, ex Antimonio, al∣tera ex Mercurio sublimato, & ideo dat duplex pondus & substantiam Argenti vivi fixi, & etiam augmentat in eo su∣um nativum colorem, pondus, substantiam, & tincturam.

I. THE whole, then, of this Antimonial Se∣cret is, That we know how by it to extract or draw forth Argent Vive, out of the Body of Magnesia, not burning, and this is Antimo∣ny, and a Mercurial Sub∣limate.

II. That is, you must ex∣tract a living and incom∣bustible Water, and then congeal, or coagulate it with the perfect body of Sol, i. e.

fine Gold, without allay; which is done by dissolving it into a nature and white Substance, of the consistency of Cream, and made throughly white.

III. But first this Sol by putrefaction and resolution in this Water, loseth all its light or brightness, and will grow dark and black; after∣wards it will ascend above the Water, and by little and little will swim upon it, in a substance of a white colour.

IV. And this is the white∣ning of Red Laton, to sub∣lime it philosophically, and to reduce it into its first Mat∣ter, viz. into a white in∣combustible Sulphur, and into a fixed Argent Vive.

V. And so the fixed moi∣sture, to wit, Gold, our Bo∣dy, by the reiterating of the Liquifaction or Disso∣lution in this our dissolving Water, is changed and re∣duced into fixed Sulphur, and fixed Argent Vive.

VI. Thus the perfect bo∣dy of Sol, resumeth Life in

this Water; it is revived, inspired, grows, and is mul∣tiplied in its kind, as all o∣ther things are.

VII. For in this Water, it so happens, that the bo∣dy compounded of two bo∣dies, viz. Sol and Luna, is puffed up, swells, putrefies, is raised up, and does in∣crease by receiving from the Vegetable and animated Nature and Substance.

VIII. Our Water also, or Vinegar aforesaid, is the Vinegar of the Mountains, i. e. of Sol and Luna; and therefore it is mixed with Gold and Silver, and sticks close to them perpetually; and the body receiveth from this Water a white Tincture, and shines with an inestima∣ble brightness.

IX. Who so therefore knows how to convert, or change the body into a me∣dicinal white Gold, may easily by the same white Gold, change all imperfect Metals into the best and finest Silver.

X. And this white Gold is called by the Philosophers Luna alba Philosophorum, Ar∣gentum vivum album fixum, Aurum Alchymiae, and fumus albus: And therefore with∣out this our Antimonial Vi∣negar, the Aurum album of the Philosophers cannot be made.

XI. And because in our Vinegar, there is a double substance of Argentum vi∣vum, the one from Anti∣mony, the other from Mer∣cury Sublimate; it does give a double weight and sub∣stance of fixed Argent vive, and also augments therein the native colour, weight, substance, and tincture there∣of.

CHAP. V. Of other Operations of our secret Mineral Water, and its Tincture.

I. NOstra igitur Aqua dis∣solutiva portat mag∣nam Tincturam, magnamque fusionem, propterea quod quan∣do

sentit ignem communem, si in ea est conpus perfectum So∣lis, vel Lunae, subitò illud fudi facit & liquefieri, & con∣perti in suam substantiam albam, ut ipsa est, & addit colorem, pondus & Tincturam corpori.

II. Est etiam solutiva omnium liquabilium, & est Aqua ponderosa, viscosa, prae∣tiosa & honoranda, resolvens omnia corpora cruda in eorum primam Materiam; hoc est, in Terram & pulverem viscosum; id est; in Sulphur & Argen∣tum vivum.

III. Si ergo posueris in illa Aqua quodcunque Metallum, limatum vel attenuatum, & demittas per tempus in calore leni, dissolvetur totum, & ver∣tetur in aquam viscosam, sive Oleum album, ut dictum est.

IV. Et sic mollificat cor∣pus, & praeparat ad fusionem & liquefactionem, imò facit omnia fusibilia, id est, lapides

& Metalla, & postea illis dat Spiritum & Vitam.

V. Dissolvit ergo omnia solutione mirabili, convertens corpus perfectum in Medici∣nam fusibilem, fundentem, pe∣netrantem, & magis fixam, augens pondus & colorem.

VI. Operare ergo cum ea, & consequeris quod desideras ab ea. Nam est Spiritus & anima Solis & Lunae, Oleum, & Aqua dissolutiva, fons, bal∣neum Mariae, ignis contra naturam, ignis bumidus, ig∣nis secretus, occultus, & in vi∣sibilis.

VII. Atque acetum acerri∣mum, de quo quidam anti∣quus Philosophus dicit, Roga∣vi Dominum, & ostendit mi∣hi 〈◊〉〈◊〉 aquam nitidam, quam cognovi esse purum ace∣tum, alterans, penetrans, & digerens.

VIII. Acetum (inquam) penetrativum, & Instrumen∣tum

movens ad putrefacien∣dum, resolvendum, & redu∣cendum aurum vel argentum in sui primam materiam.

IX. Et est unicum agens in toto mundo in hac arte quod videlicet potest resolvere & re∣incrudare corpora metallica sub conservatione suae speciei.

X. Est igitur solum medi∣um aptum & naturale, per quod debemus resolvere corpora perfecta Solis & Lunae mira∣bili & solemni solutione sub conservatione suae speciei, & absque ulla destructione, nisi ad novam, nobiliorem, & melio∣rem formam, sive generatio∣nem, scilicet, in lapidem perfe∣ctum philosophorum, quod est secretum & arcanum eorum mi∣rabile.

XI. Est autem aqua illa media quaedam substantia, cla∣ra ut argentum purum, quae debet recipere tincturas Solis & Lunae, ut congeletur & con∣vertatur in terram albam vi∣vam.

XII. Ista enim aqua eget corporibus perfectis, ut cum il∣lis post dissolutionem congeletur, fixetur, & coaguletur in terram albam.

XIII. Solutio autem eorum est etiam congelatio eorum, Nam unam & eandem habent opera tionem, quia non solvitur unum, quin congeletur & alterum: nec est alia aqua quae possit dis∣solvere corpora, nisi illa quae permanet cum eis, in materia & forma:

XIV. Imo permanens esse non potest, nisi sit ex alterius natura, ut fiant simul unum.

XV. Cum videris igitur a quam coagulare seipsam cum corporibus in ea solutis, ratus esto, scientiam, methodum & operationes tuas esse veras ac philosophicas, teque in arte re∣ctè procedere.

I OUR dissolving Water therefore carries with it a great Tincture, and a great melting or dissolving;

because that when it feels the vulgar Fire, if there be in it the pure or fine bodies of Sol or Luna, it immedi∣ately melts them, and con∣verts them into its white Substance, such as it self is, and gives to the Body co∣lour, weight, and tincture.

II. In it also is a power of liquifying or melting all things that can be melted or dissolved; it is a Water ponderous, viscous, precious, and worthy to be esteemed, resolving all crude Bodies into their prima Materia, or first Matter, viz. into Earth and a viscous Pouder; that is, into Sulphur, and Argen∣tum vivum.

III. If therefore you put into this Water, Leaves, Fi∣lings, or Calx of any Metal, and set it in a gentle Heat for a time, the whole will be dissolved, and converted into a viscous Water, or white Oil, as aforesaid.

IV. Thus it mollifies the Body, and prepares it for fusion and liquesaction; yea, it makes all things fusible,

viz. Stones and Metals, and afterwards gives them Spirit and Life.

V. And it dissolves all things with an admirable so∣lution, transmuting the per∣fect Body into a sufible Me∣dicine, melting, or liquify∣ing, moreover fixing, and augmenting the weight and colour.

VI. Work therefore with it, and you shall obtain from it what you desire, for it is the Spirit and Soul of Sol and Luna; it is the Oyl, the dissolving Water, the Foun∣tain, the Balneum Mariae, the praeternatural Fire, the moist Fire, the secret, hid∣den and invisible Fire.

VII. It is also the most acrid Vinegar, concerning which an ancient Philoso∣pher saith, I bosought the Lord, and He shewed me a pure clear Water, which I knew to be the pure Vi∣negar, altering, penetra∣ting and digesting.

VIII. I say a penetrating Vinegar, and the moving

Instrument for putrifying, resolving and reducing Gold or Silver into their Prima materia or first matter.

IX. And it is the only agent in the Universe, which in this Art is able to rein∣crudate Metallick Bodies with the conservation of their Species.

X. It is therefore the only apt and natural medium, by which we ought to resolve the perfect Bodies of Sol and Luna, by a wonderful and solemn dissolution, with the conservation of the spe∣cies, and without any de∣struction, unless it be to a new, more noble, and bet∣ter form or generation, viz. into the perfect Philosophers Stone, which is their won∣derful Secret and Arcanum.

XI. Now this Water is a certain middle substance, clear as fine Silver, which ought to receive the Tin∣ctures of Sol and Luna, so as they may be congealed and changed into a white and living Earth.

XII. For this water needs the perfect bodies, that with them after the dissolution, it may be congealed, fixed, and coagulated into a white Earth.

XIII. But their solution, is also their coagulation, for they have one and the same operation, because one is not dissolved, but the other is congealed: Nor is there any other water which can dissolve the Bodies, but that which abideth with them in the matter and the form.

XIV. It cannot be per∣manent unless it be of the nature of the other Bodies, that they may be made one.

XV. When therefore you see the water coagulate it self with the Bodies that be dissolved therein; be assu∣red that thy knowledge, way of working, and the work it self are true and Philosophick, and that you have done rightly according to art.

CHAP. VI. Of what Substance Metalls are to consist in order to this work.

I. ERgo natura emendatur in sua consimili natu∣ra; id est; aurum & argen tum, in nostra aqua emendan∣tur, & aqua etiam cum ipsis corporibus; quae etiam dicitur medium animae, sine quo nihil agere possumus in arte ista.

II. Et est ignis vegetabilis, animabilis, & mineralis, con∣servativus spiritus fixi Solis & Lunae, destructor corporum ac victor: quia destruit, diruit, atque mutat corpora & formas metallicas, facitque illas non esse corpora, sed spiritum fixum.

III. Illasque convertit in substantiam humidam, mollem & fluidam, habentem ingres∣sum & virtutem intrandi in alia corpora imperfecta, & mi∣sceri

cum cis per minima, & illa tingere & perficere.

IV. Quod quidem non pote∣rant, cum essent corpora metal∣lica, sicca, & dura, quae non∣habent ingressum, neque virtu∣tem tingendi & perficiendi im∣perfecta.

V. Benè igitur corpora con∣vertimus in substantiam flui∣dam, quia unaquaeque tinctura plus in millesima parte tingit in liquida substantia & molli, quam in sicca, ut patet de creco.

VI. Ergo transmutatio me∣tallorum imperfectorum, est impossibilis fieri per corpora per∣fecta sicca, nisi prius reducan∣tur in primam materiam mol∣lem & fluidam.

VII. Ex his oportet, quod reventatur humidum, & reve∣letur absconditum. Et hoc est, reincrudare corpora, id est, de∣coquere & mollire, donec pri∣ventur corporalitate durâ & siccâ:

VIII. Quia siccum non in∣greditur nec tingit, nisi seipsum. Corpus igitur siccum terreum non tingit, nisi tingatur, quia (ut dictum) spissum terreum non ingreditur nec tingit, quia non intrat, ergo non alterat.

IX. Non idcirco tingit au∣rum, donec spiritus ejus occul∣tus extrahatur à ventre ejus per aquam nostram albam, & fiat omnino spiritualis, & albus fumus, albus spiritus, & ani∣ma mirabilis.

I. THus you see that Na∣ture is to be amend∣ed by its own like Nature; that is, Gold and Silver are to be exalted in our water, as our water also with those Bodies; which water is called the medium of the Soul, without which nothing is to be done in this Art.

II. It is a Vegetable, Mi∣neral, and Animal fire, which conserves the fixed Spirits of Sol and Luna, but destroys and conquers their Bodies: For it destroys, o∣verturns, and changes Bo∣dies and metallick forms, making them to be no Bo∣dies but a fixed Spirit.

III. And it turns them into a humid substance, soft and fluid, which hath in∣gression and power to enter into other imperfect bodies,

and to mix with them in their smallest parts, and to tinge them and make them perfect.

IV. But this they could not do while they remained in their metallick Forms or Bodies, which were dry and hard, whereby they could have no entrance into other things, so as to tinge & make perfect, what was before imperfect.

V. It is necessary there∣fore to convert the Bodies of Metals into a fluid substance; for that every tincture will tinge a thousand times more in a soft and liquid sub∣stance, than when it is in a dry one, as is plainly appa∣rent in Saffron.

VI. Therefore the trans∣mutation of imperfect Me∣tals, is impossible to be done by perfect Bodies, while they are dry and hard: for which cause sake, they must be brought back into their first matter, which is soft and fluid.

VII. It appears therefore, that the moisture must be re∣verted, that the hidden trea∣sure may be revealed. And this is called the reincruda∣tion of Bodies, which is the decocting & softning them, till they lose their hard and dry substance or form; be∣cause that which is dry does not enter into, nor tinge any thing besides it self.

VIII. Therefore the dry terrene Body doth not enter into nor tinge, except its own body, nor can it tinge except it be tinged; because (as I said before) a thick drie earthy matter does not pe∣netrate nor tinge, and there∣fore, because it cannot enter or penetrate it can make no alteration in the matter to be altered.

IX. For this reason it is, that Gold coloureth not, until its internal or hidden spirit be drawn forth out of it bowels by this our white water, and that it be made altogether a spiritual sub∣stance, a white Vapour, a white Spirit, and a wonderful Soul.

CHAP VII. Of the wonderful things done by our Water in altering and changing Bodies.

I. QUare debemus per A∣quam nostram per∣fecta corpora attenuare, alte∣rare, & mollificare, ut deinde misceantur caeteris corporibus imperfectis.

II. Unde si aliud beneficium non haberemus ab illa aqua Antimoniali, nisi quod readit corpora subtilia, mollia, & flu∣ida ad sui naturam, sufficeret nobis.

III. Nam reducit corpora ad primam originem sulphuris & Mercurii, ut ex his postea in brevi tempore, minus quàm in hora diei, faciamus super ter∣ram, quod natura operata est subtus in mineriis terrae in mil∣libus annis, quod est quasi mi∣raculosum.

IV. Est igitur nostrum finale secretum, per aquam nostram, corpora facere volatilia & spi∣ritualia, & aquam tingentem, habentem ingressum.

V. Facit enim corpora me∣rum esse spiritum; quia ince∣rat corpora dura & sicca & praeparat ad fusionem, id est convertit in aquam permanen∣tem.

VI. Facit ergo ex corporibus oleum pretiosissimum benedi∣ctum, quod est vera tinctura & aqua permanens alba, de natu∣ra, calida & humida, tem∣perata, subtili, & fusibili ut cera; quod penetrat, profundat, tingit & perficit.

VII. Aqua ergo nostra in∣continenti solvit aurum & ar∣gentum, & facit oleum incom∣bustible, quod tunc potest com

〈◊〉〈◊〉 corporibus 〈◊〉〈◊〉.

VIII. Nam 〈◊〉〈◊〉 nostra convertit corpora in naturam salis fusibilis, qui dicitur Sal Albrot philosophorum, omnium salium melior & nobilior, in regimine fixus non fugiens ig∣nem.

IX. Et ipse quidem est ole∣um de natura calida, subtilis, penetrans, profundans, & in∣grediens, dictus Elixir com∣pletum, & est secretum occul∣tum sapientum Alchimista∣rum.

X. Qui scit ergo hunc salem Solis & Lunae, & ejus genera∣tionem sive praeparationem, & postea ipsum commiscere & a∣micari caeteris corporibus im∣perfectis, scit profectò unum de secretis naturae maximum & viam perfectionis unam.

I. IT behoves us therefore by this our Water to attenuate, alter, and soften the perfect Bodies, to wit Sol and Luna, that so they may be mixed with other imperfect Bodies.

II. From whence, if we had no other benefit by this our Antimonial water, than that it rendred Bodies more subtil, soft, and fluid, ac∣cording to its own nature, it would be sufficient.

III. But more than that, it brings back Bodies to their first original of Sulphur and Mercury, that of them we may afterwards in a little time (in less than an hours time) do that above ground, which Nature was a thou∣sand years a doing of under ground, in the Mines of the

Earth, which is a work al∣most miraculous.

IV. And therefore our ultimate, or highest Secret is, by this our water, to make Bodies volatile, spiri∣tual, and a Tincture, or tinging water, which may have ingress or entrance in∣to other Bodies.

V. For it makes Bodies to be meerly Spirit, because it reduces hard and dry Bo∣dies, and prepares them for fusion, melting, or dissol∣ving; that is, it converts them into a permanent or fixed water.

VI. And so it makes of Bodies a most precious and desirable Oyl, which is the true Tincture, and the per∣manent or fixed white wa∣ter, by nature hot and moist, or rather temperate, subtile, fusible as Wax, which does penetrate, sink, tinge, and make perfect the Work.

VII. And this our water immediately dissolves Bo∣dies (as Sol and Luna) and makes them into an incom∣bustible

Oyl, which then may be mixed with other imperfect Bodies.

VIII. It also converts o∣ther Bodies into the nature of a fusible Salt, which the Philosophers call Sal Alebrot Philosophorum, better and more noble than any other Salt, being in its own nature fixed, and not subject to vanish in fire.

IX. It is an Oyl indeed by nature hot, subtile, pe∣netrating, sinking through and entring into other Bo∣dies: it is called the Perfect or Great Elixir, and the hidden Secret of the wise Searchers of Nature.

X. He therefore that knows this Salt of Sol and Luna, and its generation and preparation, and after∣wards how to commix it, and make it homogene with other imperfect Bodies; he in truth knows one of the greatest Secrets of Nature, and the only way that leads to perfection.

CHAP. VIII. Of the Affinity of our Water, and other won∣derful things done by it.

I. Haec corpora sic soluta per aquam nostram dicun∣tur argentum vivum, quod non est sine sulphure, nec sulphur sine natura luminarium, quia luminaria sunt principalia me∣dia in forma, per quae natura transit perficiendo & complendo suam generationem.

II. Et istud argentum vi∣vum vocatur sal honoratum & animatum, & praegnans, & ignis, cum non sit nisi ignis; nec ignis, nisi sulphur; nec sul∣phur, nisi argentum vivum, extractum à Sole & Luna per aquam nostram, & reductum in lapidem alti pretii.

III. Id est, erit materia al∣terata luminarium & mutata de vilitate in nobilitatem.

IV. Nota, quod sulphur il∣lud album, est pater metallo∣rum, ac mater illorum; Mercu∣rius noster, & minera auri, & anima, & fermentum, & vir∣tus mineralis, & corpus vi∣vum, & medicina perfecta, & sulphur, & argentum vivum, nostrum; id est, sulphur de sulphure, & argentum vivum de argento vivo, & Mercurius de Mercurio.

V. Proprietas ergo aquae no∣strae est, quod liquefacit aurum & argentum; & augmentat in eis nativum colorem.

VI. Convertit enim corpora à corporalitate in spiritualita∣tem, & ipsa est quae immittit in corpus fumum album, qui est anima alba, subtilis, calida, multae igneitatis.

VII. Haec aqua dicitur eti∣am lapis sanguinaris, est etiam virtus spiritualis sanguinis sine quo nil fit, & subjectum omni∣um liquabilium, & liquefacti∣onis, quod multum Soli & Lu∣nae convenit & adhaeret, nec separatur ab eis semper.

VIII. Est ergo affinis Soli & Lunae, sed magis Soli quam Lunae; nota bene.

IX. Dicitur etiam medium conjungendi tincturas Solis & Lunae cum metallis imperfectis, nam aqua illa convertit corpora in veram tincturam ad tingen∣da reliqua imperfecta, & est aqua quae dealbat, ut est alba; quae vivifisat, ut est anima; & ideo citò corpus suum ingre∣ditur, ait Philosophus.

X. Nam est aqua viva quae venit suam irrigare terram ut germinet, & fructum producat in tempore 〈◊〉〈◊〉, nam ex roratu omnia generantur ex terra na∣scentia:

XI. Terra ergo non germi∣nat absque irrigatione & humi∣ditate, aqua roris Maij ipsa abluit corpora, tanquam plu∣viali penetrat, & dealbat, ac facit corpus novum ex duobus corporibus.

XII. Aqua illa. vitae gu∣bernata cum corpore, ipsum de∣albat, convertens ipsum in suum colorem album.

XIII. Illa namque aqua, fumus albus est, ideo cum illa dealbatur corpus.

XIV. Oportet ergo dealbare corpus, & rumpere libros, & inter illa duo, id est, inter cor∣pus

& aquam est libido & so∣cietas ut Maris & Foeminae, propter natura similis propin∣quitatem.

XV. Nam Aqua nostra viva secunda, dicitur Azot abluens Latonem, id est, Cor∣pus, compositum ex Sole & Luna per Aquam nostram primam, dicitur etiam Anima corporum solutorum qusrum a∣nimas jam simul ligavimus, ut serviant Sapientibus Phi∣losophis.

XVI. Quantum ergo pre∣tiosa est & magnifica haec A∣qua? Namque absque illa O∣pus non posset perfici. Dicitur etiam vas naturae, uterus, matrix, receptaculum tincturae, terra, & nutrix.

XVII. Et est Fons in quo se lavant Rex, & Regina, & Mater quam oportet ponere & sigillare in ventre sui infantis, qui est Sol qui ab ea processit

& ipsum parturiit ideo sese mutuo amant & diligunt ut Mater & Filius, & conjun∣guntur simul, quoniam ab u∣na & eadem radice venerunt, & ejusdem substantiae & na∣turae.

XVIII. Et quoniam Aqua ista, est Aqua vitae Vegetabi∣lis, ideo ipsa dat vitam, & facit vegetare, crescere & pul∣lulare ipsum Corpus mortuum, & ipsum resuscitare de morte ad vitam solutione & subli matione.

XIX. Et in tali operatione vertitur Corpus in Spiritum, & Spiritus in Corpus, & tunc facta est amicitia, pax, con∣cordia, & unio contrariorum, id est, Corporis & Spiritus, qui mutant invicem naturas suas quas recipiunt, & sibi communicant per minima.

XX. Sic quod calidum mi∣scetur frigido, & siccum humi∣do, & durum molli, & hoc modo fit mixtio naturarum contrararum, frigidi scilicet cum calido, & humidi cum sicco, at que admirabilis inter inimi∣cos connexio.

I. THese Bodies thus dis∣solved by our water are called Argent Vive, which is not without its Sulphur, nor the Sulphur without the fixedness of Sol and Luna; because Gold and Silver are the particular means, or medium in the form through which Nature passes in the perfecting and compleating thereof.

II. And this Argent Vive is called our esteemed and valuable Salt, being anima∣ted and pregnant, and our fire, for that it is nothing but Fire: yet not fire, but Sulphur; and not Sulphur only, but also Quicksilver drawn from Sol and Luna by our water, and 〈◊◊〉〈◊◊〉 to a Stone of Great price.

III. That is to say, it is the matter or substance of Sol and Luna, or Silver and Gold, altered from Vileness to Nobility.

IV. Now you must note that this white Sulphur is the Father and Mother of the Metals; it is our Mercury, and the Mineral of Gold; also the Soul, and the fer∣ment; yea, the Mineral Virtue, and the living Body; our Sulphur, and our Quick∣silver; that is, Sulphur of Sulphur; Quicksilver of Quicksilver, and Mercury of Mercury.

V. The Property there∣fore of our Water is, that it melts or dissolves Gold and Silver, and encreases their native Tincture or Color.

VI. For it changes their Bodies from being Corpo∣real, into a Spirituality: and it is this water which turns the Bodies, or corporeal sub∣stance into a white vapour, which is a Soul that is white∣ness it self, subtile, hot, and full of fire.

VII. This water is also called the tinging or blood∣colour-making stone, being the virtue of the Spiritual Tincture, without which nothing can be done: and it is the subject of all things that may be melted, and of liquefaction it selt, which agrees perfectly, and unites closely with Sol and Luna, from which it can never be separated.

VIII. For it is joyned in affinity to the Gold and Sil∣ver, but more immediately to the Gold than to the Sil∣ver: which you are to take special notice of.

IX. It is also called the medium of conjoyning the Tinctures of Sol and Luna with the inferior or imper∣fect Metals; for it turns the Bodies into the true Tin∣cture, to tinge the said other imperfect Metals: also it is the water which whiteneth, as it is whiteness it self; which quickeneth as it is a Soul; and therefore (as the Philosopher saith) quickly entreth into its Body.

X. For it is a living wa∣ter which comes to moi∣sten the Earth, that it may spring out, and in its due season bring forth much fruit; for all things spring∣ing from the Earth, are e∣duced through Dew or Moi∣sture.

XI. The Earth therefore springeth not forth without watering and moisture: It is the water proceeding from May Dew, that cleanseth the Body; and like Rain it penetrates them, and makes one new Body of two Bo∣dies.

XII. This Aqua Vitae, or Water of Life, being rightly ordered and disposed with the body, it whitens it, and converts or changes it into its white colour.

XIII. For this water is a white vapour, and there∣fore the Body is whitened with it.

XIV. It behoves you therefore to whiten the Bo∣dy, and open its infoldings:

for between these two, that is, between the Body and the Water, there is a desire and friendship, like as be∣tween the Male and Fe∣male, because of the pro∣pinquity and likeness of their Natures.

XV. Now this our second and living water is called Azoth, the Water washing the Laten, viz. the Body compounded of Sol and Luna by our first Water: It is also called the Soul of the dissolved Bodies, which Souls we have even now tied together, for the use of the wise Philosopher.

XVI. How precious then, and how great a thing is this Water! For without it the Work could never be done or perfected: It is al∣so called the Vas Naturae, the Belly, the Womb, the Re∣ceptacle of the Tincture, the Earth, the Nurse.

XVII. It is the Royal Fountain in which the King and Queen bathe them∣selves; and the Mother which must be put into, and

sealed up within the belly of her Infant; and that is Sol himself, who proceeded from her, and whom she brought forth; and there∣fore they have loved one a∣nother as Mother and Son, and are conjoyned together, because they come from one and the same Root, and are of the same Substance and Nature.

XVIII. And because this Water is the Water of the Vegetable Life, it causes the dead Body to vegetate, in∣crease, and spring forth, and to rise from Death to Life, by being dissolved first, and then sublimed.

XIX. And in doing this, the Body is converted into a Spirit, and the Spirit (af∣terwards) into a Body; and then is made the Amity, the Peace, the Concord, and the Union of the Contra∣ries, to wit, between the Body and the Spirit, which reciprocally, or mutually change their Natures which they receive, and communi∣cate one to another through their most minute parts.

XX. So that that which is hot, is mixed with that which is cold, the dry with the moist, and the hard with the soft; by which means there is a mixture made of contrary Natures, viz. of cold with hot, and moist with dry, even a most ad∣mirable Unity between E∣nemies.

CHAP. IX. Of Sublimation; Or, the separating of the Pure, from the Impure, by this Water.

I. NOstra ergo dissolutio Corporum quae fit in tali prima Aqua, non est, ni∣si mortificatio humidi cum sic∣co, humidum verò coagulatur per siccum.

II. Quia humiditas tan∣tum siccitate continetur, ter∣minatur, ac coagulatur in Cor∣pus sive in terram.

III. Corpora igitur dura & sicca, ponantur in nostra prima Aqua in vase bene clauso, ubi maneant donec sol∣ventur, & ascendant in al∣tum, quae tunc dici possunt novum Corpus, aurum album Alchimiae, & Lapis albus, & Sulphur album non urens, & Lapis Paradisi, hoc est, con∣vertens Metalla imperfecta in Argentum album finum.

IV. Tunc etiam habemus simul, Corpus, Animam & Spiritum, de quo Spiritu, & Anima dictum est, quod non possunt extrahi à Corporibus perfectis, nisi per conjunctio∣nem nostrae Aquae dissolutivae.

V. Quia certum est, quod res fixa non potest elevari, nisi per conjunctionem rei volati∣lis.

VI. Spiritus igitur medi∣ante Aqua & Anima, ab ip∣sis Corporibus extrahitur &

redditur Corpus non Corpus, quia statim Spiritus cum Ani∣ma Corporum sursum ascendit in superiori parte, quae est per∣fectio Lapidis, & vocatur sublimatio.

VII. Haec sublimatio, in quit Florentius Cathalanus, fit per res accidas Spirituales, Volatiles, quae sunt de natura Sulphurea & viscosa, quae dissolvunt, & faciunt elevari Corpora in Aeram in Spiri∣tum.

VIII. Et in hac Sublima∣tione pars quaedam dictae A∣quae primae, ascendit cum Cor∣poribus simul se jungendo, as∣cendo, & sublimando in unam mediam substantiam, quae te∣net de natura duorum, scilicet Corporum & Aquae.

IX. Proinde dicitur Cor∣porale & Spirituale Composi∣tum, Corjufle, Cambar, Ethe∣lia, Zandarith, Duenech bo∣nus;

sed proprie, tantum no∣minatur Aqua permanens, quia non fugit in igne.

X. Perpetuò adhaerens Cor∣poribus commixtis, id est, Soli & Lunae, illisque communicans Tincturam vivam, incom∣bustibilem, ac firmissimam, praecedenti nobilicrum & pretio∣siorem.

XI. Quia potest currere de∣binc haec Tinctura, sicut Ole∣um, omnia perforando & pe∣netrando cum fixione mirabili, quoniam haee Tinctura est Spi ritus, & Spiritus est Anima, & Anima Corpus.

XII. Quia in hac operati∣one Corpus efficitur Spiritus, de natura subtilissima, & pa∣riter Spiritus incorporatur, & fit de natura Corporis cum Corporibus, & sic Lapis noster 〈◊〉〈◊〉 Corpus, Animam, & Spiritum.

XIII. O Natura, quomodo vertis Corpus in Spiritum! quod non fieret si Spiritus non incorporaretur cum Corpo∣ribus, & Corpora cum Spiritu fierent volatilia, & postea per∣manentia.

XIV. Transivit igitur unus in alterum, & sese invicem conversi sunt per Sapientiam. O Sapientia! quomodo facis Aurum esse volatile, ac fugi∣tivum, etiamsi naturaliter fix∣issimum esset!

XV. Oportet igitur dissol∣vere & liquefacere Corpora ista per Aquam nostram, & illa facere Aquam permanen∣tem, Aquam auream sublima∣tam, relinquendo in fundo grossum, terrestreum & super∣fluum siccum.

XVI. Et in ista Sublima∣tione ignis debet esse lentus, quia si per hanc Sublimationem in Igne lento, Corpora purificata

non fuerint, & 〈◊〉〈◊〉 ejus partes [nota bene] terrestres seperatae à Mortui immunditia, impedieris quominus ex his pos∣sis perficere Opus.

XVII. Non indiges enim, nisi tenui, & subtili naturâ Corporum dissolutorum quam tibi dabit Aqua nostra silento Igne procedis, separando be∣terogenea ab homogeneis.

I. OUR Dissolution then of Bodies, which is made such in this first Wa∣ter, is nothing else, but a destroying or overcoming of the moist with the dry, for the moist is coagulated with the dry.

II. For the moisture is contained under, termina∣ted with, and coagulated in the dry Body, to wit, in that which is Earthy.

III. Let therefore the hard and the dry Bodies be put into our first Water in a Vessel, which close well, and there let them abide till they be dissolved, and as∣cend to the top; then may they be called a new Body, the white Gold made by Art, the white Stone, the white Sulphur, not inflam∣able, the Paradisical Stone, viz. the Stone Transmuting imperfect Metals, into fine white Silver.

IV. Then have we also the Body, Soul, and Spirit altogether; of which Spirit and Soul it is said, That they cannot be extracted from the perfect Bodies, but by the help or conjunction of our dissolving Water.

V. Because it is certain, That the thing fixed cannot be lifted up, or made to as∣cend, but by the conjuncti∣on or help of that which is volatile.

VI. The Spirit therefore by the help of the Water and the Soul, is drawn forth

from the Bodies themselves, and the Body thereby is made Spiritual; for that at the same instant of time, the Spirit, with the Soul of the Bodies, ascend on high to the superiour part, which is the perfection of the Stone, and is called Sublimation.

VII. This Sublimation, saith Florentius Cathalanus, is made by things Acid, Spi∣ritual, Volatile, and which are in their own nature Sul∣phurous and Viscous, which dissolve Bodies, and make them to ascend, and be changed into Air and Spirit.

VIII. And in this Subli∣mation a certain part of our said first Water ascends with the Bodies, joyning it self with them, ascending and subliming into one neutral or complex Substance, which contains the nature of the two, viz. the nature of the two Bodies, and of the Wa∣ter.

IX. And therefore it is called the Corporeal and Spiritual 〈◊〉〈◊〉, Cor jufle, Cambar, Ethelia, Zan∣darith,

Dueneck, the Good; but properly it is called the permanent or fixed Water only, because it flies not in the Fire.

X. But it perpetually ad∣heres to the commixed or compounded Bodies, that is, to Sol and Luna, and com∣municates to them the Li∣ving Tincture, incombusti∣ble and most fixed, much more noble and precious than the former which those Bodies had.

XI. Because from hence∣forth this Tincture runs like Oil, running through, and penetrating the Bodies, and giving to them its wonder∣ful Fixity; and this Tincture is the Spirit, and the Spirit is the Soul, and the Soul is the Body.

XII. For in this operation the Body is made a Spirit, of a most subtile nature; and again, the Spirit is cor∣porified and changed into the nature of the Body, with the Bodies, whereby our Stone consists of a Body, a Soul, and a Spirit.

XIII. O God, how thro' Nature dost thou change a Body into a Spirit! Which could not be done, if the Spirit were not incorpora∣ted with the Bodies, and the Bodies made volatile with the Spirit, and after∣wards permanent or fixed.

XIV. For this Cause sake, they have passed over into one another, and by the Influence of Wisdom are converted the one into the other. O Wisdom! How thou makest the most fix'd Gold to be volatile and fu∣gitive, yea, though by na∣ture it is the most fixed of all things in the World!

XV. It is necessary there fore to dissolve and liquifie these Bodies by our Water, and to make them a perma∣nent or fixed Water, a pure golden Water, leaving in the bottom the gross, earthy, superfluous and dry Matter.

XVI. And in this Subli∣ming, making thin and pure, the Fire ought to be gentle; but if in this Sublimation

with a soft Fire, the Bodies be not purified, and the grofs or earthy parts there∣of, [note this well,] be not separated from teh impuri∣ties of the Dead, you shall not be able to perfect the Work.

XVII. For thou needest nothing but that thin and subtil part of the dissolved Bodies, which our Water will give thee, if thou pro∣ceedest with a slow or gen∣tle Fire, by separating the things heterogene, from the things homogene.

CHAP. X. Of the Separation of the pure Parts from the Impure.

I. REcipit ergo compositum, mundationem per Ig∣nem nostrum humidum, aissol vendo scilicet & sublimando quod purum & album est, ejectis foecibus ut vomitus qui sponte fit, (inquit Azinabam.)

II. Nam in tali dissoluti∣one, & sublimatione naturali fit Elementorum deligatio mun dificatio, & separatio puri ab impuro.

III. Ita ut purum & album ascendat sursum, & impurum & terreum fixum remaneat in fundo Aquae & vasis.

IV. Quod est dimittendum & removendum, quoniam nul∣lius est valoris, recipiendo so∣lum mediam substantiam al∣bam, fluentem, & fundentem, & dimittendo terram foeculen∣tam, quae remansit inferius in fundo.

V. Ex parte praecipuè A∣quae, quae est scoria & Terra damnata, quae nihil valet, nec unquam aliquid boni prae∣stare potest, ut illa clara Ma∣teria alba, pura, & nitida; quam solam debemus accipere.

VI. Et ad hunc Caphare∣um Scopulum saepe numerò na∣vis atque scientia discipulorum Philosophiae, (ut mihi etiam aliquando accidit) impruden∣tissimè colliditur, quia Philoso∣phi saepissimè centrarium as∣serunt.

VII. Nempe, nihil remo∣vendum, praeter humiditatem, id est, nigredinem, quod ta∣men dicunt ac scribunt tan∣tum, ut possint decipere incau∣tos, qui absque Magistro, aut indefatigabili lectura, & ora∣tione ad Deum omnipotentem, aureum hoc vellus avellere cu∣piunt.

VIII. Notate igitur, quod separatio, diviso & sublimatio ista absque dubio est Clavis to∣tius Operis.

IX. Igitur, post putrefacti∣onem & dissolutionem horum Corporum, Corpora nostra se elevant in altum, usque ad su∣perficiem Aquae dissolventis,

in colorem albedinis, & haec albedo est vita.

X. Nam in illa albedine Anima Antimonialis, & Mer∣curialis, infunditur cum spiri∣tibus Solis & Lunae nutu na∣turae, quae separat subtile ab spisso, & purum ab impuro.

XI. Elevando paulatim partem subtilem Corporis à suis foecibus, donec totum purum separetur & elevetur.

XII. Et in hoc completur nostra sublimatio philosophica & naturalis.

XIII. Et cum haec albe∣dine, infusa est in Corpore A∣nima, id est, virtus minera∣lis, quae subtilior est Igne, cum sit vera quinta essentia, & Vita, quae nasci appetit, & sese spoliare à grossis foecibus terrestribus, quae illi advene∣rant

ex parte menstrualis, & corruptionis.

XIV. Et in hoc est nostra philosophica sublimatio, non in vulgari iniquo Mercurio, qui nullas habet qualitates similes illisquibus ornatur Mercurius noster extractus à cavernis su∣is vitriolicis, sed redeamus ad sublimationem.

I. THis Compositum then has its mundification or cleansing, by our moist Fire, which (as Azinabam saith) by dissolving and subliming that which is pure and white, it casts forth or rejects its foecis or filth, like a voluntary Vomit.

II. For in such a dissolu∣tion and natural Sublima∣tion or lifting up, there is a loosening or untying of the Elements, and a cleansing and separation of the Pure, from the Impure.

III. So that the pure and white substance ascends up∣wards, and the impure and earthy remains fixed in the bottom of the Water and the Vessel.

IV. This must be taken away and removed, because it is of no value, taking on∣ly the middle white sub∣stance, flowing, and mel∣ted or dissolved, rejecting the foeculent Earth, which remains below in the bot∣tom.

V. These Foeces were se∣parated partly by the Water, and are the Dross and Terra damnata, which is of no va∣lue, nor can do any such service as the clear, white, pure and clean Matter, which is wholly and only to be taken and made use of.

VI. And against this Ca∣pharean Rock, the Ship and Knowledge, or Art of the young Philosopher is often (as it happened also to me sometimes,) dasht together in pieces, or destroyed, be∣cause the Philosophers for the most part speak by the contraries.

VII. That is to say, That nothing must be removed or taken away, except the moisture, which is the blackness; which notwith∣standing they speak and write only to the unwary, who without a Master, in∣defatigable Reading, or humble supplications to God Almighty, would ravish a∣way the Golden Fleece.

VIII. It is therefore to be observed, That this separa∣tion, division, and subli∣mation, is (without doubt) the Key of the whole Work.

IX. After the putrefacti∣on then and dissolution of these Bodies, our Bodies al∣so ascend up to the top, e∣ven to the surface of the

dissolving Water, in a white∣ness of colour, which white∣ness is Life.

X. And in this whiteness the Antimonial and Mercu∣rial Soul, is by a natural compact infused into, and joyned with the Spirits of Sol and Luna, which sepa∣rate the thin from the thick, and the pure from the im∣pure.

XI. That is, by lifting up by little and little the thin and pure part of the Body, from the Foeces and Impurity, until all the pure parts are separated and as∣cended.

XII. And in this work is our natural and philosophi∣cal Sublimation complea∣ted.

XIII. Now in this white∣ness is the Soul infused into the body, to wit, the mi∣neral virtue, which is more subtil than Fire, being in∣deed the true Quintessence and Life, which desires or hungers to be born again,

& to put off the defilements and be spoiled of its gross & earthy Foeces, which it has taken from its menstruous Womb, and corrupt place of its original.

XIV. And in this is our Phi∣losophical Sublimation, not in the impure, corrupt, vul∣gar Mercury, which has no properties or qualities like to those, with which our Mercury (drawn from its vitriolick Caverns) is adorned. But let us return to our Sublimation.

CHAP. XI. Of the Soul which is extracted by our Water, and made to ascend.

I. CErtissimum igitur est in arte ista, quod Ani∣ma haec extracta à Corporibus, elevari non potest, nisi per ap∣positionem rei volatilis, quae est sui generis.

II. Per quam Corpora red∣duntur volatilia & spiritualia,

sese elevando, subtiliando, & sublimando, contra naturam propriam, corpoream, gravem & ponderosam.

III. Et hoc modo fiunt non Corpora, & quinta essentia, de natura Spiritus, quae vocatur Avis Hermetis, & Mercurius extractus à servo rubeo.

IV. Et sic remanent inferi∣us partes terrestres, aut potius grossiores Corporum, quae per∣fectissimè non possunt solvi ullo ingeniorum modo.

V. Et fumus ille albus, album illud aurum, id est, haec quintessentia, dicitur etiam magnesia composita quae conti∣net ut Homo, vel composita est ut Homo, ex Corpore, Anima, & Spiritu.

VI. Corpus ejus est terra Solaris fixa, plusquam subtilis∣sima,

per vim Aquae nostrae divinae ponderositer elevata.

VII. Anima ejus est Tin∣ctura Solis & Lunae, proce∣dens excommunicatione horum duoruns.

VIII. Spiritus verò, est virtus mineralis amborum & aquae, quae defert animam, five tincturam albam super Corpora, & ex corporibus, si∣cut portatur tinctura tincto∣rum, per aquam supra pan∣num.

IX. Et ille spiritus Mer∣curialis, est vinculum animae Solaris, & corpus Solare, est 〈◊◊〉〈◊◊〉 continens cum Luna spiritum, & animam.

X. Spiritus ergo penetrat, corpus figit, anima copulat, tingit & dealbat.

XI. Ex his tribus simul unitis fit lapis noster, id est, ex Sole, Luna & Mercurio.

XII. Cum ergo aqud nostra aurea, extrahitur natura om∣nem superans naturam, ideo∣que nisi corpora per aquam hanc diruantur, imbibantur, teran∣tur, parce & diligenter regan∣tur, donec ab spissitudine ab∣strahantur, & in tenuem spi∣ritum, & impalpabilem ver∣tantur, vacuus est labor.

XIII. Quia nisi corpora vertantur in non corpora, id est, in Mercurium Philosopho∣rum, nondum operis rogula in∣venta est.

XIV. Et illud ideo quoni∣am impossibile est illam tenuis∣simam

animam omnem in se tincturam habentem à corpori bus extrahere, nisi prius resol∣vantur in aqua nostra.

XV. Solve ergo corpora in aurea aqua, & decoque quous∣que tota egrediatur tinctura per aquam in colorem album sive in oleum album, cumque vide ris illam albedinem super aquam, scias tunc corpora esse lique∣facta.

XVI. Continua ergo decccti onem donec pariant nebulam quam conceperunt tenebrosam, nigram & albam.

I. IT is most certain there∣fore in this Art, That this Soul extracted from the Bodies, cannot be made to ascend, but by adding to it a volatile Matter, which is of its own kind.

II. By the which the Bo∣dies will be made volatile

and spiritual, lifting them∣selves up, subtillizing and subliming themselves, con∣trary to their own proper nature, which is corporeal, heavy, and ponderous.

III. And by this means they are unbodied, or made no bodies, to wit, incorpo∣real, and a Quintessence of the nature of a Spirit, which is called Avis Hermetis, and Mercurius Extractus, drawn from a red Subject or Mat∣ter.

IV. And so the terrene or earthy parts remain below, or rather the grosser parts of the Bodies, which can by no Industry or Ingenuity of Man be brought to a perfect dissolution.

V. And this white Vapor, this white Gold, to wit, this Quintessence, is called also the Compound Magnesia, which like Man does con∣tain, or like Man is com∣posed of a Body, Soul, and Spirit.

VI. Now the Body is the fixed solar Earth, exceeding

the most subtile Matter, which by the help of our divine Water is with diffi∣culty lifted up or separa∣ted.

VII. The Soul is the Tin∣cture of Sol and Luna, pro∣ceeding from the conjun∣ction, or communicating of these two, (to wit, the Bodies of Sol and Luna, and our Water.)

VIII. And the Spirit is the mineral power, or vir∣tue of the Bodies, and of the Water which carries the Soul or white Tincture in or upon the Bodies, and also out of the Bodies; like as the Tinctures or Colours in Dying Cloth are by the Water put upon, and diffu∣sed in and through the whole Cloth.

IX. And this Mercurial Spirit is the Chain or Band of the solar Soul; and the solar Body; is that Body which contains the Spirit & Soul, having the power of fixing in it self, being joyned with Luna.

X. The Spirit therefore penetrates, the Body fixes, and the Soul joyns together, tinges and whitens.

XI. From these three u∣nited together, is our Stone made; to wit, of Sol, Luna, and Mercury.

XII. Therefore with this our Golden-Water, a natu∣ral Substance is extracted, exceeding all natural Sub∣stances; and so, except the Bodies be broken and de∣stroyed, imbibed, made subtile and fine, thriftily and diligently managed, 'till they are abstracted from, or lose their grossness or solid Substance, and be changed into a thin and subtil Spirit, all our Labour will be in vain.

XIII. And unless the Bo∣dies be made no Bodies, or incorporeal, that is, be con∣verted into the Philosophers Mercury, there is no Rule of Art yet found out to work by.

XIV. The reason is, be∣cause it is impossible to

draw out of the Bodies all that most thin and subtile Soul, which has in it self the Tincture, except it be first resolved in our Water

XV. Dissolve then the Bodies in this our Golden∣water, and boil them till all the Tincture is brought forth by the Water, in a white Colour, and a white Oil; and when you see this whiteness upon the Water, then know that the Bodies are melted, liquified, or dissolved.

XVI. Continue then this boyling, till the dark, black, and white Cloud is brought forth, which they have con∣ceived.

CHAP. XII. Of Digestion, and how the Spirit is made thereby.

I. PONE ergo corpora perfe∣cta in aqua nostra, in vase Hermeticè sigillato, super

ignem lenem, & coque continuò donec perfectè resolvantur in oleum pretiosissimum.

II. Coque [inquit Adfar] igne leni sicut per ovorum nu∣tritionem, donec solvantur cor∣pora, & eorum tinctura con∣junctissima [nota] extrahatur.

III. Non autem extrahitur tota simul, sed parum ad pa∣rum egreditur, omni die, omni borâ, donec in longo tempore compleatur hujusmodi solutio, & quod solvitur semper petit superius.

IV. Et in tali dissolutione sit ignis lenis, & continuus, donec in aquam viscosam sol∣vantur impalpabilem, & tota egrediatur tinctura in colore ni∣gredinis primum, quod est sig∣num verae solutionis.

V. Continua deinde decoctio∣nem quousque fiat aqua perma∣nens alba, quia in suo regens balneo, fiet postea clara & tan∣dem deveniet, sicut argentum vivum vulgare, scandens per aêra super aquam primam.

VI. Ideoque cum videris corpora soluta in aquam visco∣sam, scias tunc corpor is esse con∣versa in vaporem, & te habere animas à corporibus mortuis separatas, & in spirituum or∣dinem sublimatione delatas.

VII. Unde ambo cum parte aquae nostrae, facta sunt spiri∣tus in aêra scandentes, ibique corpus compositum ex mare & foemina, ex Sole & Luna, & ex illa subtillissimanatura mun∣data per sublimationem, accipit vitam, inspiratur à suo hu∣more.

VIII. Id est, à sua aqua, sicut homo ab aêre, quare mul∣tiplicabitur deinceps ac crescet in sua specie, sicut res omnes caeterae.

IX. In tali ergo elevatione, & sublimatione philosophica, conjunguntur omnes ad invi∣cem, & corpus novum inspira∣tum ab aêre vivit vegetabili∣ter, quod est miraculosum.

X. Quare nisi corpora igne, & aqua attenuentur, quousque ascendant in spiritus, & quous∣que fiant, ut aqua & fumus, vel Mercurius, nihil fit in Arte.

XI. Illis tamen ascendentibus in aêre nascuntur, & in aêre vertuntur, fiuntque vita cum vita, ut numquam possint se∣parari, sicut aqua mixta aquae.

XII. Ideoque natus in aēre sapienter dicitur, quoniam om∣nino spiritualis efficitur:

XIII. Ipse namque Vultur sine alis volans, supra montem clamitat dicens, Ego sum al∣bus nigri, & rubeus albi, & citrinus rubei filius, vera dicens non mentior.

I. PUT the refore the perfect Bodies of Metals, to wit, Sol and Lu∣na,

into our Water in a Vessel, Hermetically sealed, upon a gentle Fire, and di∣gest continually, 'till they are perfectly resolved into a most precious Oyl.

II. Digest (saith Adfar) with a gentle Fire, as it were for the hatching of Chickens, so long, 'till the Bodies are dissolved, and their perfectly conjoyned Tincture (mark this well) is extracted.

III. But it is not extra∣cted all at once, but it is drawn out by little and lit∣tle, day by day, and hour by hour, till after a long time the Solution thereof is compleated, and that which is dissolved, always swims a top.

IV. And while this disso∣lution is in hand, let the Fire be gentle and continu∣al, till the Bodies are dissol∣ved into a viscous and most subtile Water, and the whole Tincture be educed, in co∣lour first black, which is the sign of a true dissoluti∣on.

V. Then continue the digestion, till it becomes a white fixed Water; for be∣ing digested in Balneo [Ma∣riae] it will afterwards be∣come clear, and in the end become like to common Argent vive, ascending by the Spirit above the first Water.

VI. When therefore you see the Bodies dissolved in the first viscous Water, then know, that they are turned into a Vapour, and that the Soul is separated from the dead Body, and by Subli∣mation, brought into the order of Spirits.

VII. Whence both of them, with a part of our Water, are made Spirits fly∣ing up into the Air; and there the compounded Bo∣dy, made of the Male and the Female, viz. of Sol and Luna, and of that most sub∣tile Nature, cleansed by Sublimation, taketh Life, and is made Spiritual by its own humidity.

VIII. That is, by its own Water; like as a Man is sustained by the Air; where∣by from thenceforth it is multiplied, and increases in its own kind, as do all other things.

IX. In such an ascension therefore, and philosophical Sublimation, all are joy∣ned one with another, and the new Body subtilized, or made living by the Spirit, miraculously liveth or iprings like a Vegetable.

X. Wherefore, unless the Bodies be attenuated, or made thin, by the Fire and Water, 'till they ascend in a Spirit, and are made, or do become like Water and Vapour, or Mercury, you labour wholly in vain.

XI. But when they arise or ascend, they are born or brought forth in the Air or Spirit, and in the same they are changed, and made Life with Life, so as they can never be separated, but are as Water mixt with Water.

XII. And therefore it is wisely said, That the Stone is born of the Spirit, because it is altogether Spiritual.

XIII. For the Vulture himself flying without Wings cries upon the top of the Mountain, saying, I am the white, brought forth from the black, and the red, brought forth from the white, the citrine Son of the red; I speak the Truth, and lye not.

CHAP. XIII. Of the beginning of the Work, and a Sum∣mary of what is to be done.

I. SUfficit ergo tibi corpora in vase, & in aqua se∣mel ponere, & diligenter clau∣dere vas, quousque vero sepa∣ratio sit facta.

II. Quae vocatur ab invidis conjunctio, sublimatio, assatio, extractio, putrefactio, ligatio,

desponsatio, subtiliatio, gene∣ratio, &c.

III. Et totum perficiatur magisterium, Fac igitur sicut ad generationem hominis, & omnis vegetabilis, imponito se∣mel matrici semen, & bene claude.

IV. Vides ergo quomodo plu∣ribus rebus non indiges, & quod opus nostrum magnas non requiret expensas, quoniam unus est lapis, una medicina, unum vas, unum regimen, una di∣spositio ad album. & rubeum successivè faciendum.

V. Et quamvis dicamus in pluribus locis ponito hoc, ponito istud, tamen non intelligimus nos opportere, nisi unam rem accipere, & semel ponere, & claudere vas usque ad operis complementum.

VI. Quia haec tantum po∣nuntur à philosophis invidis, ut decipiant, ut dictum est, incautos. Nunquid enim etiam haec ars est Cabalistica? arca∣nis

plena? & tu fatue credis nos docere apertè arcana arca∣norum, verbaque accipis secun∣dum sonum verborum?

VII. Scito verè, [nullo mo∣do sum ego invidus ut caeteri] qui verba aliorum philosopho∣rum accipit secundum prolatio∣nem, ac significationem vulga∣rem nominum, jam ille absque filo Ariadnae, in medio amfra∣ctuam Labyrinthi multipliciter errat, pecuniamque suam desti∣navit perditioni.

VIII: Ego vero Artephius postquam adeptus sum veram ac completam sapientiam in li∣bris veridici Hermetis, fui ali∣quando 〈◊〉〈◊〉 caeteri om∣nes.

IX. Sed cum per mille an∣nos, aut circiter [quae jam transierunt super me à nativi∣tate mea, gratia Soli Dei om∣nipotentis,

& usu hujus mira∣bilis quintae essentiae.]

X. Cum per haec, inquam, longissima tempora, viderem ne∣minem magisterium Hermeti∣cum obtinere posse, propter ob∣scuritatem verborum philoso∣phorum.

XI. Pietate motus ac pro∣bitate boni viri, decrevi in his ultimis temporibus vitae meae, omnia scribere sineere ac vera∣citer, ut nihil ad perficiendum lapidem philosophorum possis de∣siderare.

XII. (Dempto aliquo, quod nemini licet scribere, quia re∣velatur per Deum, aut magi∣strum, & tamen in hoc libro, ille qui non erit durae cervicis, cum pauca experientia faciliter addiscet.)

XIII. Scripsi ergo in hoc li∣bro nudam veritatem, quia paucis coloribus vestivi, ut om∣nis bonus & sapiens, mala He∣speridum mirabilia feliciter pos sit ex arbore hac philosophica de∣cerpere.

XIV. Quare laudetur Deus altissimus, qui posuit in anima nostra hanc benignitatem, & cum senectute longinquissima dedit nobis veram cordis dile∣ctionem, qua omnes simul ho mines (ut mihi videtur) am∣plector, diligo & verè amo.

XV. Sed ad artem rede∣undum Sanè opus nostrum citò persicitur, nani quod calor So∣lis in 100. annis coquit in mi∣nerij terrae ad generandum unum metallum (ut sepissime vidi) Ignis noster secretus, id est, aqua nostra ignea, sulphu∣rea, quae dicitur Balneum Mariae, operatur brevi tem∣pere.

I. IT sufficeth thee then to put the Bodies in the Vessel, and into the Wa∣ter once for all, and to close the Vessel well, until a true separation be made.

II. This the Obscure Artist calls Conjunction, Sublima∣tion, Assation, Extraction,

Putrefaction, Ligation, Des∣ponsation, Subtilization, Generation, &c.

III. Now that the whole Magistery may be perfected, Work, as in the Generation of Man, and of every Ve∣getable; put the Seed once into the Womb, and shut it up well.

IV. Thus you may see, that you need not many things, and that this our work requires no great Charges, for that as there is but one Stone, there is but one Me∣dicine, one Vessel, one or∣der of working, and one successive Disposition to the White and the Red.

V. And altho we say in many places, take this, and take that; yet we under∣stand, that it behoves us to take but one thing, and put it once into the Vessel, until the Work be perfected.

VI. But these things are so set down by the Obscure Philosophers, to deceive the unwary, as we have before spoken; for is not this Ars

Cabalistica, or a secret and hidden Art? Is it not an Art full of Secrets? And believest thou O Fool that we plainly teach this Secret of Secrets, taking out Words according to their litteral Signification?

VII. Truly, I tell thee, (that as for my Self I am no ways self-seeking or envious as others are; but) he that takes the Words of the other Philosophers, according to their common Signification; he even already (having lost Ariadnes clue of Thread) wanders in the midst of the Labyrinth, multiplies Errors, and casts away his Money for nought.

VIII. And I Artephius, af∣ter I became an Adept, and had attained to the true and compleat Wisdom, by stu∣dying the Books of the most faithful Hermes, the speaker of Truth, was sometimes Ob∣scure also, as the others were.

IX. But when I had for the space of a Thousand Years, or there abouts (which are now passed over

my Head, since the time I was born to this day, through the alone goodness of God Almighty, by the use of this wonderful Quintessence.)

X. When I say for so very long a time (as a Thousand Years) I found no Man that had found out or obtained this Hermetick Secret, be∣cause of the obscurity of the Philosophers Words.

XI. Being moved with a Generous Mind, and the integrity of a good Man, I have determined in these latter days of my Life, to declare all things truly and sincerely, that you may not want any thing for the per∣fecting of this Stone of the Philosophers.

XII. (Excepting one cer∣tain thing, which is not law∣ful for me to discover to any, because it is either revealed or made known, by God himself, or taught by some Master, which notwith∣standing he that can bend himself to the search of, by the help of little Experience, may easily learn in this Book.)

XIII. And in this Book I have therefore written the naked Truth, altho clothed or disguised with a few Co∣lours; yet so that every good and wise Man may happily gather those desirable Ap∣ples of the Hesperides from this our Philosophers Tree.

XIV. Wherefore Praises be given to the most high God, who has poured into our Soul of his goodness, and through a good old Age, e∣ven an almost infinite num∣ber of Years, has truly fill'd our Heart with his Love, in which (methinks) I em∣brace, cherish, and truly love all Mankind together.

XV. But to return to our business. Truly our Work is presently performed; for that which the heat of the Sun is an hundred Years in doing of, for the Generation of one Mettal in the bowels of the Earth; our Secret Fire, that is, our Fiery and Sulphurous Water, which is called Bal∣neum Mariae, doth (as I have often seen) in a very short time.

CHAP XIV. Of the Easiness and Simplicity of this Work, and of Our Philosophick Fire.

I. ET hoc opus non est gra∣vis laboris illi qui scit & intelligit, atque non est ma∣teria illius tam chara (cum parva quantitas sufficiat) quod excusari quis possit ut ab opere manum suspendat.

II. Quia est adeo breve & facile, ut meritò dicatur opus mulierum, & ludus puerorum.

III. Age ergo gnaviter, fili mi, ora Deum, lege assiduè li∣bros, liber enim librum ape∣rit, cogita profundè, fuge res evanescentes in igne, quia non habes intentum tuum in his re bus adustibilibus, sed tantum

in decoctione aquae tua ex lumi∣naribus extractae.

IV. Nam ex ista aqua color, & pondus adducitur usque ad infinitum, & haec aqua est fu∣mus albus, qui in corporibus perfectis veluti anima defluit, & eorem nigredinem & im∣munditiem ab eis penitus aufert, & corpora in unum consolidat, & eorum aquam multiplicat.

V. Et nihil est quod à cor∣poribus perfectis, id est, a Sole & Luna colorena possit auffere nisi Azoth, id est, nostra aqua quae colorat, & album reddit corpus rubeum secundum regi∣mina sua.

VI. Sed loquamur de igni∣bus. Ignis ergo noster minera∣lis est, aequalis est, continuus est, non vaporat, nisi nimium

excitetur, de sulphure participat, aliunde sumitur quàm à mate∣ria, omnia diruit, solvit, con∣gelat, & calcinat, & est arti∣ficialis ad inveniendum.

VII. Et compendium sine sumptu etiam saltem parvo, est etiam humidus, vaporosus, di∣gerens, alterans, penetrans, subtilis, aereus, non violentus, incomburens, circundans, con∣tinens, unicus.

VIII. Et est fons, aquae vi∣vae, quae circuit & continet lo∣cum ablutionis Regis & Regi∣nae, in toto opere ignis iste hu∣midus tibi sufficit, in principio, medio, & fine, quia in ipso to∣ta ars consistit.

IX. Et est ignis naturalis, contra naturam, in naturalis, & sine adustione, & pro cor∣rollario est ignis calidus, siccus, humidus, & frigidus, cogitate

super haec, & facite recte absque natura extranea.

X. Quod si hos ignes non in∣telligitis, audite haec ex abstru∣siori, & occulta antiquorum de ignibus cavilatione, nun∣quam in libris hucusque scripta.

I. NOW this Operation or Work is a thing of no great Labour to him that knows and understands it; nor is the Matter so dear, (considering how small a quantity does suffice) that it may cause any Man to withdraw his hand from it.

II. It is indeed a Work so short and easie, that it may well be called a Womans Work, and the Play of Chil∣dren.

III. Go to then, my Son, put up thy Supplications to God Almighty; be dilligent in searching the Books of the Learned in this Science; (for one Book openeth another;) think and meditate of these

things profoundly; and a∣void all things which vanish in, or will not endure the Fire, because from those adu∣stible, perishing or consuming things, you can never attain to the perfect matter, which is only found in the digesting of your Water, extracted from Sol and Luna.

IV. For by this Water Colour and Ponderosity or Weight, are infinitely given to the matter; and this Wa∣ter is a white Vapor, which like a Soul, flows through the perfect Bodies, taking wholly from them their blackness, and impurities, uni∣ting the two bodies in one, and increasing their Water.

V. Nor is there any other thing than Azoth, to wit, this our Water, which can take from the perfect bodies of Sol and Luna, their na∣tural Colour, making the red Body white, according to the Disposition thereof.

VI. Now let us speak of the Fire. Our Fire then is Mineral, equal, continuous; it fumes not, unless it be too

much stirred up, participates of Sulphur, and is taken from other things than from the Matter; it over-turns all things, dissolves, congeals, and calcines, and is to be found out by Art, or after an Artificial manner.

VII. It is a compendious thing, gotten without cost or charge, or at least with∣out any great purchase; it is humid, vaporous, digestive, altering, penetrating, sub∣tile, spirituous, not violent, incombustible, circumspect∣ive, continent, and one only thing.

VIII. It is also a Fountain of living Water, which cir∣cumvolveth and contains the place in which the King and Queen bathe themselves; through the whole Work this moist Fire is sufficient; in the beginning, middle, and end, because in it, the whole Art does consist.

IX. This is the natural Fire, which is yet against Nature, not natural, and which burns not; and last∣ly, this Fire is hot, cold, dry,

moist; meditate on these things, and proceed directly, without any thing of a for∣reign Nature.

X. If you understand not these Fires, give ear to what I have yet to say, never as yet written in any book, but drawn from the more ab∣struse and occult Riddles of the Ancients.

CHAP. XV. Of the three kinds of Fires of the Philosophers in particular.

I. TRES proprìe habemus ignes, sine quibus ars non perficitur, & qui absque illis laborat in unum curas sus cipit.

II. Primus est lampadis, & is continuus est, humidus, va∣porosus, aêreus, & artificialis ad inveniendum.

III. Nam lampas debet esse proportionata ad clausuram, & in hac utendum est magno ju∣dicio, quod non pervenit ad ar∣tificem dura cervicis.

IV. Quia si ignis lampadis non est geometricè & debitè proportionatus, aut per defe∣ctum caloris non videbis signa in tempore designata, atque prae nimia mora, expectatio aufu∣giet tua, aut 〈◊〉〈◊〉 ardore nimio flores auri cemburentur, & laborem tuum iniquè deflebis.

V. Secundus ignis est cine∣rum, in quibus vasrecluditur Hermeticè sigillatum, aut poli∣us est calor ille suavissimus qui ex vapore temperato lampadis, circuit aequaliter vas.

VI. Hic violentus non eft, nisi nimium excitetur, digerens est, alterans est, ex alio corpore quam à materia sumitur, uni∣cus est, est etiam humidus, & innaturalis, &c.

VII. Tertius est ignis ille naturalis aquae nostrae, quae vocatur etiam contra naturam, quia est aqua, & nihilominus ex auro facit merum spiritum, quod ignis communis facere non potest.

VIII. Hic mineralis est, aequalis est, de sulphure parti∣cipat, omnia diruit, congelat, solvit, ac calcinat, hic est pe∣netrans, subtilis, incomburens & est fons aquae vivae in quo se lavant Rex & Regina, quo indigemus in toto opere, in principio, medio, & fine.

IX. Aliis vero duobus su∣pradictis, non, sed tantum ali∣quando, &c.

X. Conjunge ergo in legendis libris philosophorum, hos tres ignes, & proculdubio intel∣lectus eorum de ignibus non te latebit.

I. WE have properly three Fires, with∣out which this our Art can∣not be perfected; and who∣soever works without them, takes a great deal of Labour in vain.

II. The First Fire is that of the Lamp, which is con∣tinuous, humid, vaporous, Spiritous, and found out by Art.

III. This Lamp-fire ought to be proportioned to the enclosure; wherein you must use great Judgment, which none can attain to, but he that can bend to the search thereof.

IV. For if this Fire of the Lamp be not measured, and duly proportioned or fitted (to the Fornace) it will be, that either for want of heat you will not see the expect∣ed Signs, in their limited times, whereby you will lose your hopes and expe∣ctation by a too long delay: Or else, by reason of too much heat, you will burn the Flores Auri, the Golden Flowers, and so foolishly be∣wail your lost Expence.

V. The Second Fire is Ig∣nis Cinerum, an Ash heat, in which the Vessel herme∣tically sealed is recluded, or buried: Or rather, it is that most sweet and gentle heat, which proceeding from the temperate Vapours of the Lamp, does equally surround your Vessel.

VI. This Fire is not vio∣lent or forcing, except it be too much excited or stir∣red up; it is a Fire digestive, alterative, and taken from another body than the mat∣ter; being but one only, moist also, and not na∣tural.

VII. The Third Fire, is the natural Fire of our Wa∣ter, which is also called the Fire against nature, because it is Water; and yet never∣theless, it makes a mere Spi∣rit of Gold, which common Fire is not able to do.

VIII. This Fire is Mine∣ral, equal, and participates of Sulphur; it overturns or destroys, congeals, dissolves, and calcines; it is penetra∣ting, subtil, incombustible and not burning, and is the fountain of Living Water, wherein the King and Queen bathe themselves, whose help we stand in need of, through the whole Work, through the beginning, mid∣dle and end.

IX. But the other Two above-mentioned, we have not always occasion for, but only at some times.

X. In reading therefore the books of Philosophers, conjoin these Three Fires in your Judgment, and with∣out doubt, you will under∣stand whatever they have wrote of them.

CHAP. XVI. Of the Colours of Our Philosophick Tincture, or Stone.

I. QUoad Colores, qui non nigrefacit, dealbare non potest, quia nigredo est al∣bedinis principium, & signum putrefactionis, & alterationis, & quod corpus penetratum & mortificatum jam est.

II. Ergo in hac putrefactione in hac aqua, primò apparet

nigredo, sicut brodium sagina∣tum piperatum.

III. Secundò terra nigra continuò decoquendo, dealbatur, quia anima horum supernatat ut remor albus, & in hac al∣bedine uniuntur omnes spiritus sic quod denuò aufugere non pos∣sunt.

IV. Et ideo dealbandus est laton, & rumpendi libri ne corda nostra rumpantur, quia haec albedo est lapis perfectus ad album & corpus nobile ne∣cessitate finis, & tinctura al∣bedinis exuberantissimae reflexio∣nis & fulgidi splendoris, quae non recedit à commixto cor∣pore.

V. Nota ergo hic, quod spiritus non figuntur nisi in al∣bo colore, qui ideo nobilior est caeteris, & semper desiderabi∣liter expetenda, cum sit totius

operis quodammodo complemen tum.

VI. Terra enim nostra pu∣trescit in nigrum, deinde mun∣datur in elevatione, postea desiccata, nigredo recedit, & tunc dealbatur & perit tene∣brosum dominium humidum mulieris, 〈◊〉〈◊〉 etiam fumus albus penetrat in corpus novum, & spiritus constringuntur in siccum.

VII. Atque corrumpens, deformatum, & nigrum ex humido, evanescit, tunc etiam corpus novumresuscitat clarum, album, ac immortale, ac vi∣ctoriam ab omnibus inimicis reportat.

VIII. Et sicut calor agens in humido generat nigredinem primum colorem, sic decoquen∣do semper, calor agens in sicco generat albedinem secun∣dum colorem, & deinde citri∣nitatem

& rubedinem agens in mero sicco, & satis de colo∣ribus.

IX. Sciendum igitur nobis est, quod res quae habet caput rubeum & album, pedes verò albos & postea rubeos, & oc∣culos antea nigros, haec res tan∣tum est magisterium.

I. NOW as to the Co∣lours, that which does not make black cannot make white, because black∣ness is the beginning of whiteness, and a sign of Pu∣trefaction and Alteration, and that the body is now penetrated and mortified.

II. From the Putrefaction therefore in this Water, there

first appears blackness, like unto Broth wherein some bloody thing is boyled.

III. Secondly, The black Earth by a continual digesti∣on is whitened, because the Soul of the Two Bodies swims above upon the Wa∣ter, like white Cream; and in this only whiteness, all the Spirits are so united, that they can never flie one from another.

IV. And therefore the lat∣ten must be whitened, and its leaves unfolded, i. e. its body broken or opened, lest we labour in vain, for this whiteness is the perfect Stone for the white work, and a body enobled in order to that end; even the Tincture of a most exuberant glory, and shining brightness, which never departs from the body it is once joined with.

V. Therefore you must note here, that the Spirits are not fixed, but in the white Colour, which is more noble than the other Co∣lours,

and is more vehe∣mently to be desired, for that it is as it were the Com∣plement or Perfection of the whole work.

VI. For our Earth putri∣fies and becomes black, then it is putrified in lifting up or Separation; afterwards be∣ing dried, its blackness goes away from it, and then it is whitened, and the feminine dominion of the darkness and humidity perisheth; then also the white Vapor penetrates through the new Body, and the Spirits are bound up or fixed in the dryness.

VII. And that which is corrupting, deformed and black through the moisture, vanishes away; so the new body rises again clear, pure, white, and immortal, ob∣taining the Victory over all its Enemies.

VIII. And as heat work∣ing upon that which is moist, causeth or generates black∣ness, which is the prime or first Colour; so always by decoction, more and more

heat working upon that which is dry, begets white∣ness, which is the second Colour; and then working upon that which is purely and perfectly dry, it produ∣ceth Citrinity and Redness, Thus much for Colours.

IX. We must know there∣fore, that the thing which has its Head red and white, but its Feet white and after∣wards red; and its Eyes be∣fore hand black, that this thing, I say, is the only matter of our Magistery.

CHAP. XVII. Of the perfect Bodies, their Putrefaction, Cor∣ruption, Digestion, and Tincture.

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.

CHAP. XVIII. Of the Multiplication of the Philosophick Tincture.

I. SI postea velis illum mul∣tiplicare, oportet iteratò resolvere illud rubeum in no∣va aqua dissolutiva, & iterato coctione dealbare, & rubificare per gradus ignis, reiterando primum regimen.

II. Solve, gela, reitera, claudendo, aperiendo, & mul∣tiplicando in quantitate & qua∣litate at tumm placitum.

III. Quia per novam cor∣ruptionem & generationem, ite∣rum introducitur novus motus.

IV. Et sic non possemus adi∣pisci finem, si semper operari vellemus per reiteratienem solu∣tionis, & coagulationis medi∣ante aqua nostra dissolutiva, id est, dissolvendo & congelan∣do, ut dictum est per primum regimem.

V. Et sic ejus virtus aug∣mentatur & multiplicatur in quantitate & qualitate, ita quod si in primo opere receperit centum, in secundo habebis mille, in tertio decem millia.

VI. Et sic prosequendo ve∣niet projectio tua usque ad infi∣nitum, tingendo verè & perfe∣ctè, & fixe, omnem quantam∣cumque quantitatem.

VII. Et sic per rem vilis pretij, additur color virtus & pondus.

VIII. Ignis ergo noster & Azoth tibi sufficiunt, coque, coque, reitera solve, gela, & sic continua, ad tuum placi tum multiplicando, quantum volueris, & donec medicina tua fiat fusibilis, ut cera & habeat quantitatem, & virtu∣tem optatam.

IX. Est ergo totius operis si∣ve lapidis secundi, not a bene, complementum, ut sumatur corpus perfectum, quod ponas in nostra aqua in domo vitrea benè clausa & obturata cum cemento, 〈◊〉〈◊〉 aer intret, aut hu∣midit as introclusa exeat.

X. In digestione lenis coloris veluti balnei, vel fimi tempe∣ratissima, & cum oper is in∣stantia assiduetur per ignem super ipsum perfectio decoctio∣nis.

XI. Quousque putrescat & resolvatur in nigrum, & po∣stea

elevetur & sublimetur per aquam, ut mundetur per hoc ab omni nigredine & tenebris & ut dealbetur & subtilietur,

XII. Donec in ultima sub∣limationis puritate deveniat, & ultimo volatile fiat, & al∣bum reddatur intus & extra, quia Vultur in aere sine alis volans clamavit ut possit ire supra montem, id est, super aquam, super quam spiritus albus fertur.

XIII. Tunc continua ignem convenientem, & spiritus ille, id est, subtilis substantia cor∣poris & Mercurii, ascendet super aquam, quae quinta es∣sentia est nive candidior.

XIV. Et in fine continua adhuc, & fortifica ignem, ut totum spirituale penitus ascen∣dat:

XV. Scitote namque quod illud quod est clarum, purum, & spirituale, ascendit in al∣tum in aera in modum fumi al∣bi, quod lac Virginis appellatur.

I. NOW if afterwards you would multiply your Tincture, you must again resolve that Red, in new or fresh dissolving Wa∣ter, and then by decoctions first whiten, and then rubi∣fie it again, by the degrees of Fire, reiterating the first method of operation in this Work.

II. Dissolve, coagulate, and reiterate the closing up, the opening and multiplying in quantity and quality at your own pleasure.

III. For by a new Cor∣ruption and Generation, there is introduced a new Motion.

IV. Thus can we never find an end, if we do al∣ways work by reiterating the same thing over and o∣ver again, viz. by Solu∣tion and Coagulation, by the help of our dissolving Water, by which we dis∣solve and congeal, as we have formerly said, in the beginning of the work.

V. Thus also is the virtue thereof increased and mul∣tiplied, both in quantity and quality; so that, if af∣ter the first course of Ope∣ration you obtain an hun∣dred-fold; by a second course, you will have a thousand-fold; and by a third, ten thousand-fold in∣crease.

VI. And by persuing your work, your projection will come to infinity, tin∣ging truly and perfectly, and fixing the greatest quan∣tity how much soever.

VII. Thus by a thing of an easie or small price, you have both colour, goodness, and weight.

VIII. Our Fire then and Azoth, are sufficient for you: Decoct, decoct, reite∣rate, dissolve, congeal, and continue this course, ac∣cording as you please, mul∣tiplying it as you think good, until your Medicine is made fusible as Wax, and has at∣tained the quantity and goodness or fixity and co∣lour you desire.

IX. This then is the com∣pleating of the whole work of our second Stone (ob∣serve it well) that you take the perfect Body, and put it into our water in a glass Vesica or Body well closed with Cement, lest the Air get in, or the inclosed hu∣midity get out.

X. Keep it in digestion in a gentle heat, as it were of a balneum, or the most temperate Horse-dung, and assiduously continue the o∣peration or work upon the fire, till the decoction and digestion is perfect.

XI. And keep it in this digestion of a gentle heat,

until it be putrified and re∣solved into blackness, and be drawn up and sublimed by the water, and is there∣by cleansed from all black∣ness and impurity, that it may be white and subtil.

XII. Until it comes to the ultimate or highest puri∣ty of sublimation, and the utmost volatility, and be made white both within and without: For the Vul∣ture flying in the air with∣out Wings, crys out, that it might get up upon the Mountain, that is upon the waters upon which the Spi∣ritus albus, or Spirit of white∣ness is born.

XIII. Continue still a fit∣ting fire, and that Spirit, which is the subtil being of the Body, and of the Mer∣cury will ascend upon the top of the water, which quintessence is more white than the driven Snow.

XIV. Continue yet still, and toward the end, en∣crease the fire, till the whole spiritual subsistance ascend to the top.

XV. And know well, that whatsoever is clear, pure, and spiritual, ascends in Air to the top of the water in the substance of a white va∣por, which the Philosophers call their Virgins Milk.

CHAP. XIX. Of Sublimation in particular, and Separation of the pure from the impure.

I. OPortet ergo ut de terra [inquiebat Sybilla] exaltetur filius Virginis, & quinta substantia alba post re∣surrectionem elevetur versus coelos, & in fundo vasis, & aquae, remaneat grossum & spissum.

II. Vase de hinc infrigida∣to, reperies in fundo ipsius fae∣ces nigras, arsas, & combu∣stas, separatas ab spiritu, & quintaessentia alba, quas pro∣jice.

III. In his temporibus ar∣gentum vivum pluit ex aere nostro super terram novam, quod vocatur argentum vi∣vum ex aêre sublimatum, ex quo fiat aqùa viscosa. munda, & alba.

IV. Quae est vera tinctura separata ab omni faece nigra, & sic aes nostrum regitur cum aqua nostra, purificatur, & albo colore decoratur.

V. Quae dealbatio non fit nisi decoctione, & aquae coa∣gulatione. Decoque ergo con∣tinuò, ablue nigredinem à la∣tone, non manu, sed lapide, sive igne, sive aqua Mercuri∣ali nostra secunda, quae est ve∣ra tinctura.

VI. Nam non manibus fit haec separatio puri ab impuro, sed ipsa natura sola, circula∣riter ad perfectionem operan∣do,

verè perficit.

VII. Ergo patet quod haec compositio non est manualis o∣peratio, sed naturarum muta∣tio, quia nature seipsam dis∣soluit & copulat, seipsam sub∣limat elevat, & albescit, se∣paratis faecibus.

VIII. Et in tali sublima∣tione conjunguntur partes sub∣tiliores magis purae & essenti∣ales; quia natura ignea cum elevat partes subtisiores, ma∣gis puras semper elevat, ergo dimittit grossiores.

IX. Quare oportet igne me∣diocri continuo in vapore sub∣limare, ut inspiretur ab aêre & possit vivere.

X. Nam omnium rerum natura, vitam ex aêris inspi∣rationerecipit, sic etiam totum magisterium nostrum consistit in vapore, & aquae sublimatione.

XI. Oportet igitur aes no∣strum per gradus ignis elevari, & quod per se sine violentia ascendat libere, ideoque nisi corpus igne & aqua diruatur, ac attenuetur quosque ascendat ut spiritus, aut ut argentum vivum scandens, vel etiam ut anima alba à corpore sepa∣rata, & in spirituum subli∣matione delata, nihil fit.

XII. Eo tamen ascendente in aêre nascitur, & in aêre vertitur, fitque vita cum vi∣ta, & omnino spirituale & incorruptibile.

XIII. Et sic in tali regimi∣ne corpus fit spiritus de subtili natura, & spiritus incorpora∣tur cum corpore, & fit unum cum eo, & in tali sublimatio∣ne, conjunctione, & elevatio∣ne omnia fiunt alba.

I. IT ought to be therefore (as one of the Sybills said) that the Son of the Virgin be exalted from the Earth, and that the white Quintessence after its rising out of the dead Earth, be raised up towards Heaven; the gross and thick remain∣ing in the bottom of the Vessel and of the Water.

II. Afterwards the Vessel being cooled, you will find in the bottom the black Faeces, scorcht and burnt, which separate from the Spirit and Quintessence of

Whiteness, and cast them away.

III. Then will the Argent vive fall down from our Air or Spirit, upon the new Earth, which is called Ar∣gent vive sublimed by the Air or Spirit, whereof is made a viscous Water, pure and white.

IV. This Water is the true Tincture separated from all its black Faeces, and our Brass or Latten is prepared with our Water, purified, and brought to a white Co∣lour.

V. Which white Colour is not obtained but by de∣coction, and coagulation of the Water: Decoct there∣fore continually, wash away the Blackness from the Lat∣ten, not with your Hands, but with the Stone, or the Fire, or our second Mer∣curial Water, which is the true Tincture.

VI. This separation of the pure from the impure is not done with hands; but Na∣ture her self does it, and

brings it to perfection by a circular Operation.

VII. It appears then, that this Composition is not a work of the Hands, but a change of the Natures; be∣cause Nature dissolves and joyns it self, sublimes and lifts it self up, and grows white, being separate from the Faeces.

VIII. And in such a Subli∣mation, the more subtil, pure, and essential parts are conjoyned; for that with the fiery nature or property lifts up the subtil parts, it separates alwaies the more pure, leaving the grosser at bottom.

IX. Wherefore your Fire ought to be a gentle and a continual Vapour, with which you sublime, that the matter may be filled with Spirit from the Air, and live.

X. For naturally all things take Life from the inbrea∣thing of the Air; and so also our Magistery receives in the Vapour or Spirit, by the

sublimation of the Water.

XI. Our Brass or Laten then, is to be made to a∣scend by the degrees of Fire, but of its own accord, free∣ly, aand without violence; except the body therefore be by the Fire and the Wa∣ter broken, or dissolved, and attenuated, until it a∣scends as a Spirit, or climbs like Argent vive, or rather as the white Soul, separated from the Body, and by su∣blimation delated or brought into a Spirit, nothing is or can be done.

XII. But when it ascends on high, it is born in the Air or Spirit, and is changed into Spirit; and becomes Life with Life, being only Spiritual and Incorruptible.

XIII. And by such an O∣peration it is, that the Body is made Spirit, of a subtil nature, and the Spirit is in∣corporated with the Body, and made one with it; and by such a sublimation, con∣junction, and raising up, the whole, both Body and Spi∣rit are made white.

CHAP. XX. Of Digestion, Sublimation, and Separation of the Bodies, for the perfection of the Work.

I. ERgo necessaria est haec sublimatio philosophi∣ca, & naturalis, quae compo∣nit pacem inter corpus & spi∣ritum, quod est impossibile ali∣ter fieri, nisi in has partes se∣parentur.

II. Idcirco oportet utrumque sublimare ut purum ascendat, & impurum, & terrenosum descendat, in turbatione maris procellosi.

III. Quare oportet decoquere continuò, ut ad subtilem de∣ducatur naturam, & quous∣que corpus assumat & attrahat animam albam Mercurialem, quam retinet naturaliter, nec demittit eam à se separari, quia sibi compar est in pro∣pinquitate naturae primae,

purae & simplicis.

IV. Ex his oportet per de∣coctionem separationem exerce∣re, ut nihil de pinguedine ani mae remaneat quod non fuerit elevatum & exaltatum in su∣periori parte, & sic utrumque erit reductum ad aequalitatem simplicem, & ad simplicem al∣bedinem.

V. Vultur ergo volans per aerem, & Bufo gradiens per terram, est magisterium.

VI. Ideo quando separabis terram ab aqua, id est, ab ig∣ne, & subtile ab spisso, sua∣viter cum magno ingenio, a∣scendet à terra in coelum quod erit purum, & descendet in terram quod erit impurum.

VII. Et recipiet subtilior pars in superiori loco naturam

spiritus, in inferiori verò na∣turam corporis terrei.

VIII. Quare elevetur per talem oporationem natura alba cum subtiliori parte corporis, relictis foecibus, quod fit brevi tempore.

IX. Nam anima cum sua adjuvatur socia, & per eam perficitur.

X. Mater (inquit corpus) me genuit, & per me gignitur ipsa, postquam autem ab ea accepi volatum, ipsa meliori modo quo potest fit pia fovens & nutriens filium, quem ge∣nuit, donec ad statum devene∣rit perfectum.

I. THIS Philosophical and Natural Subli∣mation therefore is necessa∣ry, which makes peace be∣tween (or fixes) the Body and Spirit, which is impos∣sible to be done otherwise, than in the separation of these parts.

II. Therefore it behoves you to sublime both, that the pure may ascend, and the impure and earthy may descend, or be left at bot∣tom, in the perplexity of a troubled Sea.

III. And for this reason it must be continually decoct∣ed, that it may be brought to a subtil property, and the Body may assume, and draw to it self the white Mercurial Soul, which it naturally holds, and suffers not to be separated from it,

because it is like to it in the nereness of the first, pure, and simple nature.

IV. From these things it is necessary to make a separa∣tion by Decoction, till no more remains of the purity of the Soul, which is not ascended and exalted to the higher part, whereby they will both be reduced to an equality of Properties, and a simple or pure Whiteness.

V. The Vulture flying through the Air, and the Toad creeping upon the Ground, are the Emblems of our Magistery.

VI. When therefore gent∣ly and with much care, you separate the Earth from the Water, that is, from the Fire, and the thin from the thick, then that which is pure will separate it self from the Earth, and ascend to the upper part, as it were into Heaven, and the im∣pure will descend beneath, as to the Earth.

VII. And the more sub∣til part in the superior place,

will take upon it the nature of a Spirit, and that in the lower place, the nature of an earthy body.

VIII. Wherefore let the white property, with the more subtil parts of the bo∣dy, be by this Operation, made to ascend, leaving the faeces behind, which is done in a short time.

IX. For the Soul is aided by her associate and fellow, and perfected by it.

X. My Mother (saith the Body) has begotten me, and by me, she her self is begotten: now after I have taken from her her flying, she, after an admirable man∣ner becomes kind, nourish∣ing and cherishing the Son whom she has begotten, till he comes to be of a ripe or perfect Age.

CHAP. XXI. Of the Secret Operation of the Water and Spi∣rit upon the Body.

I. AUdi hoc secretum: Cu∣stodi corpus in aqua nostra Mercuriali, quousque ascendat cum anima alba, & terreum descendat ad imum, quod vocatur terra residua.

II. Tunc videbis aquam co agulare seipsam cum suo cor∣pore, & ratus eris scientiam esse veram, quia corpus suum coagulat humorem in siccum, sicut coagulum agni, lac coa∣gulat in caseum.

III. Et sic spiritus penetra∣bit corpus, & commixtio fiet per minima, & corpus attra∣hat sibi humorem suum, id est, animam albam, quem∣admodum Magnes ferrum, prop∣ter naturae suae propinquitatem, & naturam aevidam, & tunc unum continet alterum.

IV. Et haec est sublimatio & coagulatio nostra, omne vo∣latile retinens, quae facit fu∣gam perire.

V. Ergo haec compositio non est manualis operatio, sed [ut dixi] naturarum mutatio, & earum frigidi cum calido, & humidi cum sicco admirabilis connexio: Calidumenim misce∣tur frigido, & siccum humido.

VI. Hoc etiam modo fit mixtio, & conjunctio corporis & spiritus, quae vocatur con∣versio naturarum contraria∣rum, quia in tali dissolutione; & sublimatione spiritus conver∣titur in corpus, & corpus in spiritum.

VII. Sic etiam mixta, & in unum redacta se invicem ver∣tunt; nam corpus incorporat spiritum, spiritus verò, corpus vertit in spiritum tinctum & album.

VIII. Quare ultima vice [inquam] decoque in nostra aqua alba, id est, in Mercu∣rio, donec soluatur in nigredi∣nem deinde per deeoctionem continuam privabitur à sua nigredine & corpus sic solu∣tum 〈◊〉〈◊〉 ascendit cum ani∣ma alba.

IX. Et 〈◊〉〈◊〉 unum alteri 〈◊◊〉〈◊◊〉 & se ample∣cte 〈◊◊◊〉〈◊◊◊〉 non potuerunt 〈◊◊◊〉〈◊◊◊〉 separari, & tune 〈◊〉〈◊〉 reali concordantia, 〈◊◊〉〈◊◊〉 cum corpore & 〈◊〉〈◊〉 unitm permanens.

X. Et haec est solutio corpo ris, & coagulatio spiritus quae unam, & eandem habent ope∣rationem.

XI. Qui ergo noverit duce∣re, praegnantem facere, morti∣ficare, putrefacere, generare, species vivificare, lumen al∣bum inducere, & mundare Vulturem à nigredine, & te∣nebris,

quousque igne purgetur, & coloretur, & à maculis ul∣timis purificetur, adeo majoris dignitatis erit possessor, ut Re∣ges eum venerentur.

I. HEar now this Secret: keep the Body in our Mercurial Water, till it ascends with the white Soul, and the earthy part descends to the bottom, which is cal∣led the residing Earth.

II. Then you shall see the Water to coagulate it self with its Body, and be assured that the Art is true; because the Body coagulates the moisture into dryness, like as the Rennet of a Lamb or Calf turns Milk into Cheese.

III. In the same manner the Spirit penetrates the body, and is perfectly commixed with it in its smallest Atoms, and the body draws to its self his moisture, to wit, its white Soul, like as the Load∣stone draws Iron, because of the nearness and likeness of its nature; and then the one contains the other.

IV. And this is our Su∣blimation and Coagulation, which retaineth every vo∣latile thing, making it fixt for ever.

V. This Compositum then, is not a mechanical thing, or a work of the Hands, but (as I have said) a changing of Natures; and a wonderful connection of their cold with hot, and the moist with the dry: the hot also is mixed with cold, and the dry with the moist.

VI. By this means also is made the mixtion and conjunction of body and spirit, which is called a con∣version of contrary Natures; because by such a disso∣lution and sublimation, the spirit is converted into a bo∣dy, and the body into a spirit.

VII. So that the natures being mingled together, and reduced into one, do change one another: and as the Body corporifies the Spirit, or changes it into a Body: So also does the Spirit con∣vert the Body into a ting∣ing and white Spirit.

VIII. Wherefore (as the last time I say) decoct the body in our white water, viz. Mercury, till it is dissol∣ved into blackness, and then by a continual decoction, let it be deprived of the same blackness, and the body so dissolved, will at length ascend or rise with a white Soul.

IX. And then the one will be mixed with the o∣ther, and so embrace one another, that it shall not be possible any more to sepa∣rate them, but the Spirit (with a real agreement) will be united with the bo∣dy, and make one perma∣nent or fixed substance.

X. And this is the soluti∣on of the Body, and coa∣gulation of the Spirit which have one and the same ope∣ration.

XI. Whoso therefore knows how to conjoyn the principles, or direct the work, to impregnate, to mortifie, to putrifie, to ge∣nerate, to quicken the Spe∣cies,

to make white, to cleanse the Vulture from its blackness and darkness, till he is purged by the fire, and tinged, and purified from all his spots, shall be possessor of a treasure so great, that even Kings them∣selves shall venerate him.

CHAP. XXII. Of the Signs of the end of the Work, and the perfection thereof.

I. QUare maneat corpus in aqua donec solvatur in pulverem novum, in fundo vasis & aquae, qui dicitur ci∣nis niger, & haec est corruptio corporis quae vocatur à sapien∣tibus Saturnus, AEs, Plumb∣um philosophorum, & Pulvis discontinuatus.

II. Et in tali putrefactione, & resolutione corporis tria signa

apparent, scilicet color nigèr, discontinuitas partium, & o∣dor foetidus qui assimilatur o∣dori sepulchrorum.

III. Est igitur ille cinis de quo philosophi tanta dixêre, qui in inferiori parte vasis reman∣sit, quem non debemus vili pendere.

IV. In eo enim est Diadema Regis, & Argentum vivum nigrum, immundum à quo ni∣gredinis debet fieri purgatio, decoquendo continuò in nostra aqua donec elevetur sursum in album colorem, qui vocatur Anser, & Pullus Hermogenis.

V. Quia qui terram rubeam denigrat & albam reddit, ha∣bet magisterium, ut etiam ille qui occidit vivum, & resusci∣tat mortuum.

VI. Dealba ergo nigrum, & rubefac album, ut perficias o∣pus:

VII. Et cum, videris albe∣dinem apparere veram, quae splendet sicut gladius denuda∣tus, scias quod rubor in ista albedine est occultus.

VIII. Ex tunc non oportet illam albedinem extrahere, sed coquere tantum, ut cum sicci∣tate, & caliditate superveniat citrinitas, & rubedo fulgen∣tissima.

IX. Quam cum videris cum tremore maximo lau∣dabis Deum optimum maxi∣mum, qui cui vult sapien∣tiam dat, & per consequens divitias, & secundum ini∣quitates eripit, ac in perpe∣tuum subtrahit, detrudendo in servitutem inimicorum, sui laus, & gloria, in saecula saeculorum.

Amen.

I. WHerefore let our body remain in the water till it is dissolved into a subtil powder in the bottom of the vessel and the water, which is called the black Ashes: This is the Corruption of the Body which is called by Philoso∣phers or Wise Men, Satur∣nus, AEs, Plumbum Philo∣sophorum, & Pulvis disconti∣nuatus, viz. Saturn, Latten, or Brass, the lead of the Philosophers, the disguised powder.

II. And in this putrefacti∣on and resolution of the bo∣dy,

three signs appear, viz. a black color, a discontinui∣ty of parts, and a stinking smell, not much unlike to the smell of a Vault where dead Bodies are buried.

III. These Ashes then are those of which the Philo∣sophers have spoken so much, which remained in the lower part of the Vessel, which we ought not to un∣dervalue or despise.

IV. In them is the Royal Diadem, and the black and unclean Argent Vive, which ought to be cleansed from its blackness, by a continu∣al digestion in our water, till it be elevated above in a white Colour, which is call∣ed the Gander, and the Bird of Hermes.

V. He therefore that maketh the red Earth black, and then renders it white, has obtained the Magistery; so also he who kills the liv∣ing, and revives the dead.

VI. Therefore make the black white, and the white black, and you perfect the Work.

VII. And when you see the true whiteness appear, which shineth like a bright Sword, (or polished Silver) know that in that whiteness there is redness hidden.

VIII. But then beware that you take not that whiteness out of the Vessel, but only digest it to the end, that with heat and dryness it may assume a Ci∣trine colour, and a most beatiful redness.

IX. Which when you see, with great fear and trem∣bling, render Praises and Thanksgiving to the most great and good God, who gives Wisdom and Riches to whom soever he plea∣ses: And according to the wickedness of a person, takes them away, and withdraws them for ever again, depres∣sing him even to the bottom of Hell, To him, I say, the most Wise and Almighty God, be Glory to the Ages of Ages.

Amen.

The End of Artephius Longaevus.