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

Hermetis Trismegisti Tractatus Aureus.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

then the beginning and the end.

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

CHAP. II. The First Exposition of the Matter.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

she comes to perfection.

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

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

CHAP. III. The Names and First Operation Explicated.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Salmon. The Heaven is

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Morning of the Glorious Day.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

yet I have also a little concealed the hidden Mystery.

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

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

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

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

CHAP. XI. The Practical part farther Explicated.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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and set at Liberty.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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without which the Mass could not be levened.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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CHAP. XIV. The Smaragdine Table of Hermes.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Libri Hermetis Primi. FINIS.

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THE SECOND BOOK OF HERMES TRISMEGISTVS.

CHAP. XV. The Enterance into the Work, beginning with Argent Vive.

I. HERMES the Wise saith, if you Con∣serve a third part of your Camels, [viz. of the swift or Volatile Matter, or that which must bear the Bur then,] and Consume the re∣maining two thirds, you have attained to the thing desired; you have perfe∣cted the Work.

II. In like manner you must be careful of your Ar∣gent Vive; for the black Matter does Whiten the Flesh, and the Work is per∣fected by the Fire of the Wise.

III. And the Work is to be performed by a Spiritual Water, in which the black∣ness is washed away; and by that Instrument, in which the Foundation of the Work is laid, and in that time and moment, in which the Clouds appear.

IV. Now that Water, in or by which the blackness is washed away, is the Sweat

or Moisture of the Sun, and Childrens Urine, [i. e. the Virgins Water.] The thing which I tell you is sufficient for you to know.

V. In like manner, take the Water of the Water, [Mercury of Mercury,] and with it cleanse and purifie the Wind, Fume, or Va∣por, and Abolish the black∣ness. Understand what this signifies, and rejoyce therein.

VI. Also in the same man∣ner, take the blackness and Conjoyn it; then have re∣spect to the White, and Con∣joyn the Red; so will you go through the thing desired, and come to the end of the Work.

VII. It is also to be no∣ted, that it is the Fire-Stone which Governs the Matter or Work, by the good plea∣sure of God: Boyl it there∣fore with a gentle Fire, Night and Day, lest the Water should be separated from it; even till it becomes of a Golden Color: Un∣derstand well what I say.

VIII. That also which Congeals, does Dissolve; and that which does Whi∣ten, does in like manner make Red.

IX. I have made plain to you the nearest way, that you may be easie and satisfi∣ed: Understand therefore these things, and Meditate upon them; and you shall certainly attain to the per∣fection of the Work.

X. It is also to be noted, that as Sol is among the Stars; so is Gold among the other Metalline Bodies: For as the Light of the Sun, is joyned to the Lights, and contains the Fruit of this Operation; so in like man∣ner Gold: Meditate upon these Words, and by the Permission of God you may find it out.

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CHAP. XVI. The Nature of the Medicine, and Govern∣ment of the Metals.

I. HERMES Moreover saith, he that out∣wardly takes in this Medi∣cine, it Kills him: but he that inwardly drinks it in, it makes him to Live and rejoyce. Understand what this means.

II. And as for this cause sake, this Water is said to be Divine, so it is said to be the greatest Poyson: and it is preferred before all other things, by so much as that without it nothing of the Work can be done.

III. It is also called Di∣vine, for that it cannot be mixed or joyned with any filth or defiled thing: and this Water of our Stone puri∣fies and cleanses the Natures of the Metals, and washes away their defoedations or defilements.

IV. And as Sol Acts up∣on Bodies, so also does this Water upon the Philoso∣phick Stone: Yea, it pene∣tates and sinks through it, and is constant, fixed, and perfect.

V. This indeed is seen in Sol; but it is to be under∣stood that the Work may be made through all the se∣ven Planets: as first from Saturn, then from Jupiter, Mars, Venus, Mercury, and lastly from Luna.

VI. The first is the go∣vernment of Saturn; to wit, to cause Sol to putrefie, or bring the Body to putrefa∣ction, which is done in the space of 40 days and nights. The second is the govern∣ment of Jupiter, which is to grind or break the matter, and in 12 days and nights to Imbue or moisten it,

which is called the Regiment of Tin.

VII. The third is the go∣vernment of Mars, which is to induce Death or black∣ness, or to separate the Spirit from the Body, by which it is said to be changed. The fourth is the government of Sol, which is to Work away the Blackness and Poyson; and is indeed to make it White.

VIII. The fifth is the go∣vernment of Venus, which is to joyn the moist to the dry, and the hot to the cold, and to Unite them together in one: This is the Dominion of Brass or Copper, [or the the making of the matter of a changeable Yellow.] The sixth is the government of Mercu∣ry; which is to burn, and is called the Dominion of Ar∣gent Vive.

IX. The seventh is the government of Luna, which is to Decoct or Boyl, and make Hot, and so to per∣fect the matter, [with the fixed Citrine Tincture] in 25 days: and this is the Do∣minion of Silver. See here, I have gone with you through the whole Work; take heed therefore lest you err.

CHAP. XVII. The Difference of the Ferments, and Quality of the Spirit.

I. AND know that the White Body is made with the Whiteness; and its Ferment is that which you already know: Whiten there∣fore the Body, and under∣stand what I say.

II. Also in like manner you are to note; that the Stone sought after, has not its like or equal in the whole Earth. It is both outward∣ly and inwardly of a Citrine Golden Color; but when

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it is altered or changed, it is made a Body dark and black, like burnt Coals.

III. Now the Color of the Spirit taken from it is White, and the substance thereof is Liquid as Water; but the Color of the Soul thereof is Red.

IV. But the Soul and the Spirit thereof is returned to it again, and it doth Live and Rejoyce, and its Light and Glory returns again; and you shall see it over∣come and Triumph: And that which was even now Dead, shall have Conquered Death, and then it shall Live, and arise from the Dead, and Live as it were for ever.

V. Happy and Blessed therefore is he in whose Power the disposition of this Matter is, who Kills and makes Alive, and is Om∣nipotent over all for ever.

VI. I therefore advise you, not to do any thing in this work, till you get an understanding thereof: For if you be Ignorant and void of true Knowledge, you will err in whatsoever you do, you will wholly Labour in Vain, and your work will Perish.

VII. So that thus mista∣king in your Operation, you blame presently your in∣structors (the Philosophers) and think that they have erred, or taught you wrong, when it is only your Igno∣rance, and none under∣standing of their words.

VIII. This then know and understand, that the Day, is the Nativity or bring∣ing forth of the Light; but the Night, the Nativity or bringing forth of the Dark∣ness.

IX. Sol also is the Light of the Day; and Luna the Light of the Night; which God Created to govern the World.

X. But Luna does receive her Light of the Sun by Combustion, and is dilated or enlarged therewith: and by so much as she receives

of the Light of the Sun, or does contain in her, of his Light; by so much does the Nature of Sol bear Rule over the Nature of Luna.

XI. If therefore you con∣template what I say, and Meditate upon my Words, you will find that I have spoken the Truth; and you will understand the signifi∣cation, of all that I have said, and the demonstrati∣on of the whole Matter.

XII. Know then, that the Spirit, is enfolded or circumscribed, within (as it were) its Marble House or Walls: Open therefore the Passages that the Dead Spirit may go out, and be cast forth from our Bodies: then it will become beauti∣ful, which is only a Work or undertaking of Wisdom.

XIII. Sow therefore [O God] thy Wisdom in our Hearts, and Root out the corrupt Principles which lodge therein, and leads us in the way of thy Saints, by which our Spirits and Souls may be Purified. Thou art Omnipotent, O Lord God Almighty, and canst do whatever thou pleasest.

CHAP. XVIII. Of Argent Vive, Tincture, Order of the Ope∣ration, and of the Fire.

I. THere is one thing which is to be won∣dered at, viz. after what manner Carmine, to wit, Grana Nostra, doth tinge or Dye Silk, which is of a contrary Natue, and tinges not a Dead thing: and af∣ter what manner Uzifur, to wit, Our Vermilion doth tinge Vestem which is of a contrary Nature and tinges not Live or growing things.

II. For it is not Natural for any thing to tinge other

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substances, not agreeable to their Natures. If therefore you put into your Composi∣tion, Red Gold, you shall find in the Tincture a pure and perfect Red: and if you put into it White Gold; the most passive Red will vanish or go forth. There is no∣thing indeed does tinge any thing, but what is Consimi∣lar to, or like it self.

III. And I testifie to you by the Living God, maker of Heaven and Earth, that the Stone which I have de∣scribed, you have perma∣nent or fixed, nor are you kept from it by the Earth or the Sea, or any other matter.

IV. Keep then your con∣gealed Quick-Silver, many parts of which are lost be∣cause of its subtilty. Also the Mountain in which is the Tabernacle which crys out; I am the Black of the White, and the White of the Black; I speak the Truth indeed, and I lye not.

V. Now know, that the Root of the Matter is, the Head of the Crow flying without Wings, in the dark and black of the Night, and in the appearance of the Day: from the Throat the fixing Spirit: from its Gall the Coloring or Tinging Matter is taken, from its Tail, the desica∣tion, or drying of the mat∣ter; from its Wings the li∣quid Water; and from its Body the Redness.

VI. Understand the mean∣ing of the words, for here∣by is understood our vene∣rable Stone, and the Fume or Vapour thereof which is exalted [lifted up or subli∣med] and the Sea eradi∣cated, and a Light shining.

VII. You are also to note, what Alums and Salts are, which flow from Bodies: if you put the Medicines [or Matters of the Medicine] in a just or true proportion, you shall not fear to err; but if you mistake the propor∣tion, you must add or di∣minish, according as you see it tends to the emenda∣tion or performing of the Work, lest a Deluge should

come and overflow all, drowning the Regions, and overturning the Trees by the Roots.

VIII. And tho the Matter be unknown, yet consider these things, how, or after what manner these two Colors are distinguished, or diversified, by their Va∣pours: look into the sweet∣ness of Sugar, which is one kind of sweet Juice; and into the sweetness of Ho∣ney, which is yet more in∣tense or inward.

IX. Except you make the Bodies spiritual and impal∣pable, you know not how to putrefie Ixir, or proceed on in the Work; nor how the three Volatile Matters or Principles, fight one against another; and how they fail not, each in their turns, to devour one another, till of two being left, one, only remains.

X. Be careful also, how you increase your Fire (tho it is not to be very small when you dry up the Wa∣ter) and take heed that you burn not the Matter, be∣cause if the Vessel breaks, it will be with a mighty impe∣tus or force.

XI. And unless the Mat∣ter of the Stone, prove ini∣mical one to another, or con∣tend and fight with, and strive to destroy one ano∣ther, you shall never attain to the thing you seek after.

XII. If you mix your Calx with Auripigment, and not in a mean or due propor∣tion, the splendor and glo∣ry of the Operation will not succeed; but if you in∣terpose a medium, the ef∣fect will immediately follow.

XIII. Now know, that it is our Water, which extracts the hidden Tincture. Be∣hold the Example and un∣derstand it; if you have once brought the Body into Ashes, you have operated rightly.

XIV. And the blood (which is in the Philosophick Wa∣ter) of the animated Body, is the Earth of the Wise, to wit, the permanent or en∣during perfection.

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CHAP. XIX. That the Beginning of this Work is in the Blackness and Darkness: and of con∣joyning the Body with the Soul.

I. NOW it is that which is dead, which you ought to vivisie or make a∣live; and that which is sick, which ought to be cured: It is the White which is to be rubified; the Black which is to be purified; and the Cold which is to be made hot.

II. It is God himself who does create, and inspire or give life, and replenishes Nature with his Power, that it might follow and imitate his Wisdom, and act as an Instrument subser∣vient to him.

III. Iron is our Gold; and Brass or Copper is our Tin∣cture; Argent Vive is our Glory; Tin is our Silver; Blackness is our Whiteness; and the Whitness is our Red∣ness.

IV. From hence it ap∣pears necessary, that we should have a Body purify∣ing Bodies; and a Water subliming Water. Our Stone which is a Vessel of Fire, is made of Fire; and is converted into the same a∣gain.

V. And if you would walk in the true way, you must persue it in the evident or visible Blackness: for (saith our Stone) it is that which is hidden within, which does make me white; and the same thing which makes me White, makes me also Red.

VI. Conceal this thing from Men, like as a word which is yet in thy Mouth, which no Man understands;

and as the Fire, Light, or Sight, which is in thine Eye: I will not tell it plainly to thee thy self, left by thy words thou conveyest my Breath to another, to thine own damage: This is the caution I give thee.

VII. Now know that this our Work, is made [or compounded] of two Figures [or Substances] the one of which wants the White Rust [Ceruse] and the other the Redish Rust [Crocus] Our Matters also are searsed thro our Sieves or Searses, made of pure or clean Rinds, and a most blessed Wood.

VIII. You are also to take notice, that the Fire∣stone of the Philosophers sought after, wants Exten∣tion, but it has quantity. It behoves you therefore, to support and nourish it on every side, and to continue it as in the middle.

IX. You must also con∣oyn the Body with the Soul, 〈◊〉〈◊〉 beating and grinding it 〈◊〉〈◊〉 the Sun, and imbuing it with the Stone; then puting it into the Fire, so long till all its Stains and Defile∣ments are taken away; let it be a gentle Fire for about seven hours space; thus will you get that which will make you to live.

X. I also tell you, that its habitation or dwelling place, is posited in the Bowels of the Earth, for without Earth it cannot be perfected: Also, its habita∣tion is posited in the Bowels of the Fire, nor without Fire can it be perfected, which is the perfection of our Art.

XI. Again, Except you mix with the White the Red, and presently bring or reduce the same into a perfect Water, it will tinge nothing; for it never tinges any thing Red, but that which is White: and while the Work is now perfecting, add them to the light of the Sun, and it will be com∣pleated Regimine Marino, as we have already declared: and by this conjunction a∣bove, your Stone will attain

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to its Beauty and Glory.

XII. Thus have you a dry Fire which does tinge: an Air or Vapour, which fixes and chains the Volatile Matter, binding the Fugi∣tive in Fetters; and also whitens, expelling the black∣ness from Bodies; and a fixed Earth, also receiving the Tincture.

CHAP. XX. The Order of the Practical part of the Ope∣ration.

I. WAsh your Mercury with the Water of the Sea, till you have taken away from it all its Black∣ness, so will you accomplish your work to perfection, in which rejoyce.

II. If you understand how a Resurrection is ac complished, i. e. how the living [Principle or Spirit] comes forth from the dead [Matter or Substance] how that is made apparent which was hidden, and how Strength is drawn forth through Weakness; you can∣not be Ignorant how to compleat and perfect this Work.

III. How Manifest and Clear are the Words of the Wise, yet so as the inter∣nal Life and Principal is still hidden; you under∣stand them not perfectly by their Expressions.

IIII. Two Bodies equally taken from the Earth, grind, in the Oyl of the Decocted Matter, and in the Milk of the White Volatile: Now mighty and wonderful are the powers and force of these Bodies, which are free∣ly bestowed upon you, through this whole Science, which you shall possess, and therewith a long and endu∣ring Life.

V. Take by force the most Intense Wisdom, from whence you must draw forth the Eternal [perpetual or fixed] Life of the Stone, till your Stone is congealed, and its dulness is vanished; so will you accomplish the Life thereof sought after.

VI. Give therefore of this Life sufficienly to your Matter, and it will morti∣fie it [or bring it to putre∣faction] but repleat your Earth, and it shall make it to live [Spring, Bud, Grow, Germinate.]

VII. Plant this Tree up∣on your Stone, that it may not be in danger of the vio∣lence of Winds, that the Volatile Iufluences or Bird of Heaven, may fall upon it, and by virtue thereof, its Branches may bring forth much Fruit; from thence Wisdom does arise.

VIII. Take this Volatile Bird, cut off its Head with a fiery Sword, then strip it of its Feathers or Wings, undo its Joynts, and boil it upon Coals, till it is made, or becomes of one only Color.

IX. Then put the Ve∣nom, or Poyson to it, so much as is enough to bury or cover it; govern it now with a gentle Fire, till your Matter is mortified or pu∣trefied; which done, grind it with White Water, and manage it rightly.

X. For we bought two Black — [Crows] and we put them into a Paropsi∣dem, or Crucible [or Cupel] which we had by us, and Eggs or Silver Gobbets came out, White as Salt, these we tinged with our Saffron: of them we sold publickly two hundred times, with which we have been made Rich, and our Treasures are multiplied.

XI. And whosoever you shall imbue or fill with the Powers thereof, should they be hurt with the Poyson of Vipers, or the Malignity of Brass or Verdigrise, they shall be in no danger; for that it quickens and revives

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the Dead, and kills the Liv∣ing: It destroys and restores again; it casts down that which is elevated and lift up, and elevates that which is abjected and cast down, and gives you a dominion over the Heavens of the Earth.

XII. Now you must note, that there are two Stones of the Wise, found in the Shores of the Rivers, in the Arms of the Mountains, in the Bowels of the Floods, and in the back parts of the Kings House, which by in∣struction and prudent ma∣nagement may be brought forth, Male and Female.

XIII. By these being con∣joyned and made complex [or perfectly united into one consimiliar substance] you will be made wiser [you will see the reason of the Operation, and the end of the Work] Blessed God, how great and how wonderful a thing is this.

XIV. A certain Philoso∣pher dreamed, that the Kings Messenger came to a certain Podagrick, and the Podagrick desired that he might go with him; to whom the Messenger an∣swered, since thou hast the Gout, how canst thou go with me, for thou canst not walk.

XV. To whom the Po∣dagrick answered, Thou knowest that in the Root of this Mountain, there is a certain Tabernacle, bear∣ing me then thither, leave there the burthen, so shall I be presently freed or de∣livered from my Gout.

XVI. Then said he to me, thou art not able to touch the foot thereof: but going back, he took him up and placed him in the Tabernacle, the foot of which, the Messenger said, he was not able to touch: And waking from his Dream, he saw nothing. Behold the Similitude.

XVII. Another also saw in a Dream, wherein it was said, if any one truly should sit down by the way, and should ask you, whe∣ther

you would think fit to do this thing, would you do it? He answered, I know not; the other said, thar he should lie or gene∣rate with his Mother in the middle of the Earth; then awaking, he saw nothing. Consider well this simili∣tude.

CHAP. XXI. The remaining Operations, and conclusion of this whole Work.

I. BUT leading you to the knowledge of Phy∣losophy, and exposing the Demonstrations thereof, in a Philosophick manner, we should make it the dirision and mockery of Women, and the play of Children.

II. Take also the fresh Bark or Rind, in the same moment; in which you shall after another manner, ex∣tract the matter or thing it self, in the place where it is generated; and put it in∣to a Cucurbit, and sublime it.

III. And that which is or shall be sublimed, separate it, for it is the Vinegar of the Philosophers, and their Sapience [i. e. their Salt.]

IV. Then take this Vine∣gar, and melt or pour it forth upon another Cortex, Bark, or Superfices of the Sea, and put it into a Glass Vesica, in which put so much of your Vinegar, as may over top it the heighth of Four Inches; this bury in warm Horse dung, for Thirty One [or Forty] Daies.

V. This time being past, take the Vessel forth, and you will find it now dis∣solved, and turned into a black and stinking Water; more black and stinking than any thing in the whole World.

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VI. Take then this very thing it self, and very gent¦ly elevate it in its taberna∣cle, till all the moisture is consumed, so as no more will ascend, this sublimed Matter keep carefully for your use.

VII. Then take the Foe∣ces, which remain in the bottom of the Cucurbit, and keep them, for they are the crown [and rejoycing] of the Heart: Die then the same and grind them, and add there to fresh or new Cortex of the Sea, that is say, Mercury, and grind them together, drying them in a warm Sun.

VIII. And the Waters from the same first sublimed, sink down to the bottom, which diligently grind and dry, and put them in the Crucible or Test of Ethel, and sublime: and the Mat∣ter being sublimed purely White, as fine Salt, keep it safely, for it is the Auripig∣ment, and Sulphur and Mag¦nesia of the Philosopers.

IX Understand now, and see that you govern your Work with Wisdom and Prudence, and make not too much haste.

X. Then take the Cucurbit, put half way into lute, and put into the same, your dissolved black Water, which you have sublimed; that is to say, nine parts, and of this whitned Auripigmen∣tum, which you sublimed from the Ethel two parts.

XI. I say, that this o∣pened or decocted Auripig∣ment, is immediately dis∣solved in the Water, and made like to Water; that nothing can be seen by mankind, of a more in∣tense, fixt, and perfect Whiteness, nor any thing more beautiful to the Eye, which the Philosopers call their Sal Virginis, or Virgin Salt.

XII. Put this into a little Vessel, called a Cucurbit, close well the Joynts, which put upon a gentle Fire, making it, as it were, but

with two Coals at first, and then adding two others: and look into it, to see how the Water ascends and descends.

XIII. When you see the Vapour is consumed, and nothing more will ascend, of that which is elevated, nor descend, know that the Matter it self is now co∣agulated: make therefore a more intense and vehe∣ment Fire, for the space of three hours of the day.

XIV. Then lastly, take away the Fire, or let it go out, and the next day (all things being cold) open the mouth of your 〈◊〉〈◊〉, and take forth the Matter, which is of a substance, white, sincere, and melted or dissolved.

XV. This is your Sub∣stance sought after; and now you have comethrough to the end of your Work; manage it according to your Reason and Prudence, for (God assisting) you may make of it what you please.

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KALIDIS PERSICI SECRETA ALCHYMIAE.

Written Originally in Hebrew, and Transla∣ted thence into Arabick, and out of Ara∣bick into Latin: Now faithfully rendred into English,

By WILLIAM SALMON.

CHAP. XXII. Of the Difficulties of this Art.

I. THanks be given to God, the Creator of all things, who hath made us, renewed us, taught us, and given us knowledge and understanding; for ex∣cept he should keep us, pre∣serve us, and direct us, we should wander out of the right way, as having no Guide or Teacher: Nor can we know any thing in this World, unless he teach us, who is the begining of all things, and the Wisdom it self, his power and goodness, it is, with which he over-shadows his Peo∣ple.

II. He directs and in∣structs whom he pleases, and by his long-suffering, and tender Mercies, brings

them back into the way of Righteousness. For he has sent his Angels [or Spirit] into the dark places, and made plain the Ways, and with his loving kindness re∣plenishes such as love him.

III. Know then my Bro∣ther, that this Magistery of our Secret Stone, and this Valuable Art, is a secret of the Secrets of God, which he has hidden with his own People; not revealing it to any, but to such, who as Sons faithfully have deserv∣ed it, who have known his Goodness, and Almighti∣ness.

IV. If you would request any Earthly thing at the Hand of God, the Secret of this Magistery is more to be desired, than any thing else. For the Wise Men, who have perfected the knowledge thereof, have not been wholly plain, but speaking of it, have partly concealed it, and partly re∣vealed it: And in this very thing, I have found the preceeding Philosophers to agree, in all their so much valued Books.

V. Know therefore, that Musa, my own Disciple, (more valuable to me than any other) having diligent∣ly studied their Books, and laboured much in the Work of this Magistery, was much perplexed, not knowing the Natures of things belong∣ing thereto: Whereupon he humbly begged at my Hands, my Explanation thereof, and my Directions therein.

VI. But I gave him no other Answer, Than that he should read over the Philosophers Books, and therein to seek that which he desired of me: Going his way, he read above an hun∣dred Books, as he found, or could get them, the true Books of the Secret of the Great Philosophers: But by them he could not attain the knowledge of that Mi∣stery which he desired, tho continually studying it, for the space of a Year, for which reason, he was as one astonished, and much trou∣bled in mind.

VII. If then Musa my Scholar, (who has deserved to be accounted among the Philosophers) has thus fail∣ed in the knowledge of this Mistery; what may be sup∣posed from the Ignorant and Unlearned, who under stand not the Natures of things, nor apprehend whereof they consist?

VIII. Now when I saw this in my most dear and chosen Disciple, moved with Piety and Love to him, by the Will also and Appointment of God, I wrote this my Book near the time of my Death, in which, tho' I have preter∣mitted many things which the Philosophers before me have mentioned in their Books; yet have I handled some things which they have concealed, and could not be prevailed withal to reveal or discover.

IX. Yea, I have explica∣ted, and laid open certain things, which they hid un∣der AEnigmatical and dark Expressions; and this my Book I have Named, The Secrets of Alchymie, for that I have revealed in it, what∣soever is necessary to the knowledge of this Learning, in a Language befiting the matter, and to your sence and understanding.

X. I have taught four Magisteries far greater and better than the other Philo∣sophers have done, of which number, The one is a Mi∣neral Elixir, another Ani∣mal: The other two are Mineral Elixirs; but not the one Mineral, whose Vir∣tue is to wash, cleanse, or purifie those which they call the Bodies. And another is to make Gold of Azot vive; whose Composition or Ge∣neration is according to the Natural Generation in the Mines, or in the Heart and Bowels of the Earth.

XI. And these four Ma∣gisteries or Works, the Phi∣losophers have discoursed of, in their Books of the Composition thereof, but they are wanting in many things, nor would they clear∣ly shew the Operation of it

in their Books: And when by chance any one found it out, yet could he not throughly understand it; than which nothing was more grievous to him.

XII. I will therefore in this Work declare it, toge ther with the way and man∣ner how to make it, but if you read me, learn to un∣derstand Geometrical pro∣portion, that so you may rightly frame your Forna∣ces, not exceeding the mean, either in greatness or smal∣ness; with all you must un∣derstand the proportion of your Fire, and the form of the Vessel fit for your Work.

XIII. Also you must con∣sider, what is the ground work and beginning of the Magistery; which is as the Seed and Womb to the Ge∣neration of Living Crea∣tures, which are shaped in the Womb, and therein re∣ceive their Fabrick, Increase and Nourishment. For if the prima materia of our Magistery is not conveni∣ently managed, the Work will be spoiled, and you will not find that which you seek after, nor shall you bring your Work to perfe∣ction.

XIV. For where the cause of Generation is want∣ing, or the root of the mat∣ter, and heat it self, your labour will be lost, and the Work come to nothing. The same also will happen, if you mistake in the pro∣portion or weight; for if that be not right, to wit, the proportion of the parts compounding, the matter compounded missing of its just temperature will be de∣stroyed, and so you shall reap no fruit, the which I will shew you by an Exam∣ple.

XV. See you not that in Soap, (with which Cloaths are washt clean and white) that it has its virtue and pro∣perty by reason of the just proportion of its Ingredi∣ents, which spread them∣selves in length and breadth, and because of which they agree to the same end; by which it appears, that the

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Compositum was truly made, and the power and efficacy which before lay hid, (which is called Pro∣perty) is now brought to light, which is the quality of washing and cleansing in a proper Laver?

XVI. But should the In∣gredients have been put to∣gether without proportion, being either too little or too much, the virtue and effi∣cacy of the Soap would be destroyed, nor would it a∣ny ways answer the end desired; for that that end or effect ariseth from the just proportion and mixion of each Ingredient: The same, you must understand, to happen in the Com∣position of Our Magiste∣ry.

CHAP. XXIII. Of the four principal Operations, Solution, Congelation, Albification and Rubification.

I. BEgining now to speak of the Great Work, which they call Alchymie) I shall open the matter with∣out concealing ought, or keeping back any thing, save that which is not fit to be declared: We say then, that the great work con∣tains four Operations, viz. to Dissolve, to Congeal, to make White, and to make Red.

II. There are four quan∣tities partakers together; of which, two are partakers between themselves; so also have the other two a cohe∣rence between themselves. And either of these double quantities, has another quan∣tity partaker with them, which is greater than these two.

III. I understand by these quantities, the quan∣tity of the Natures, and weight of the Medicines,

which are in order dissolv∣ed and congealed, wherein neither addition, nor dimi∣nution have any place. But these two, viz. Solution and Congelation, are in one O∣peration, and make but one Work, and that before Com∣position; but after Compo∣sition those Operations be divers.

IV. And this Solution and Congelation which we have spoken of, are the solution of the Body, and the con∣gelation of the Spirit, which two, have indeed but one Operation, for the Spirits are not congealed, except the Bodies be dissolved; as also the Bodies are not dis∣solved, unless the Spirit be congealed. And when the Soul and the Body are joyn∣ed together, each of them works its Companion into its own likeness and pro perty.

V. As for Example. When Water is put to Earth, it strives to dissolve the Earth, by its virtue, property, and moisture, making it softer than it was before, bring∣ing it to be like it self, for the Water was more thin than the Earth. And thus does the Soul work in the Body, and after the same manner is the Water thick∣ened with the Earth, and be∣comes like the Earth in thickness, for the Earth was more thick than the Water.

VI. Know also, that be∣tween the solution of the Body, and the congelation of the Spirit, there is no di∣stance of time, nor diversity of work, as though the one should be without the other; as there is no difference of time in the conjunction of the Earth and Water, that the one might be distin∣guished from the other by its operation. But they have both one instant, and one fact; and one and the same work performs both at once, before Composition.

VII. I say, before Com∣position, lest he that should read my Book, and hear the terms of Solution and Congelation. should sup∣pose it to be the Composi∣tion

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which the Philosophers treat of, which would be a grand Error both in Work and Judgment: Be∣cause Composition in this Work is a Conjunction or Marriage of the congealed Spirit with the dissolved Body, which Conjunction is made upon the fire.

VIII. For heat is its nou∣rishment, and the Soul for∣sakes not the Body, nei∣ther is it otherwise knit un∣to it, than by the alteration of both from their own vir∣tues and properties, after the Conversion of their Na∣tures: and this is the solu∣tion and congelation which the Philosophers first speak of.

IX. Which nevertheless they have absconded by their AEnigmatical Discour∣ses, with dark and obscure Words, whereby they alie∣nate and estrange the minds of their Followers, from understanding the Truth: whereof I will now give you the following Exam∣ples.

X, Besmear the Leaf with Poyson, so shall you obtain the beginning of the Stone, and the Operation thereof. Again, Work upon the strong Bodies with one solution, till either of them are reduced to subtilty. Also Except you bring the Bodies to such a subtilty that they may be im∣palpable, you shall not obtain that you seek after. And, If you have not ground them, re∣peat the Work till they be suf∣ficiently ground and made sub∣til, so shall you have your desire. With a thousand such other like, unintelligable, and not to be understood, without a particular demonstration thereof.

XI. And in like manner have they spoken of that Composition which is after solution, and congelation, Thus. Our Composition is not perfect without Conjunction and Putrefaction. Again, You must dissolve, congeal, se∣parate, conjoyn, putrefie and compound, because Composition is the beginning and very life of the thing. These things who can understand with∣out being taught?

XII. But 'tis true, that unless there be a compound∣ing, the Stone can never be brought to light: There must be a separation of the parts of the Compound, which separation is in order also to a conjunction. I tell you again, that the Spirit will not dwell with the Bo∣dy, nor enter into it, nor a∣bide in it, until the Body be made subtil and thin as the Spirit is.

XIII. But when it is at∣tenuated and made subtil, and has caste off its thick∣ness and grossness, and put on that thinness; has forsa∣ken its Corporeity, and be∣come Spiritual; then shall it be conjoyned with the subtil Spirits, and imbibe them, so that both shall be∣come one and the same thing, nor shall they for ever be severed, but become like water mixt with water, which no Man can sepa∣rate.

CHAP. XXIV. Of the latter two Operations, viz. Albification and Rubification.

I. SUppose that of two like quantities which are in solution and congela∣tion, the larger is the Soul, the lesser is the Body: Add afterwards to the quantity which is the Soul, that quan∣tity which is in the Body, and it shall participate with the first quantity in virtue only: Then working them as we have wrought them, you will have your desire, and understand Euclid his Line or Proportion.

II. Then take this quan∣tity, weigh it exactly, and add to it as much moisture as it will drink up, the weight of which we have not determined: Then

work them as before, with the same Operations of a first imbibing and sublim∣ing it: This Operation is called Albification, and they name it Yarit, that is, Silver or White Lead.

III. When you have made this Compound white, add to it so much of the Spirit, as will make half of the whole, and set it to working, till it grows red, and then it will be of the co∣lour of Al-〈◊〉〈◊〉 [Cinnabar] which is very red, and the Philosophers have likened it to Gold, whose effects lead to that which the Phi∣losopher said to his Scholar Arda.

IV. We call the Clay when it is white Yarit, that is Silver: But when it is red, we name it Temeynch, that is Gold: Whiteness is that which tinges Copper, and makes it Yarit: And it is redness which tinges Ya∣rit, i. e. Silver, and makes it Temeynch, or Gold.

V. He therefore that is able to dissolve these Bo∣dies, to subtilize them, and to make them white and red, as I have said; that is, to compound them by im∣bibing, and convert them to the same, shall without doubt perform the work, and attain to the perfection of the Magistery, of which I have spoken.

VI. Now to perform these things, you must know the Vessels for this purpose: The one is an 〈◊〉〈◊〉, in which the parts are separa∣ted and cleansed; in them the matter of the Magiste∣ry is depurated, and made compleat and perfect.

VII. Every one of these Aludels must have a Furnace fit for them, which must have a similitude and figure fit for the Work. Mezleme and some other Philoso∣phers, have named all these things in their Books, shew∣ing the manner and form thereof.

VIII. And herein the Phi∣losophers agree together in their Writings; concealing the matter under Symbols,

in many Books, but seting forth the necessary Instru∣ments for the said four O∣perations. The Instruments are chiefly two in number, one is a Cucurbit with its Alembick; the other is a well made Aludel, or subli∣matory.

IX. There are also four things necessary to these, viz. Bodies, Souls, Spirits, Waters; and of these four does the Mineral Work, and Magistery consist, all which are made plain in the Books of Philosophers.

X. I have therefore omit∣ted them in mine, only touching at them; and cre∣ated of those things which they over-passed with si∣lence; which what they are, by the sequel of the Discourse, you will easily discern; but these things write I, not for the Igno∣rant and Unlearned, but for the Wise and Prudent, that they may know them.

CHAP. XXV. Of the Nature of Things appertaining to this Work: Of Decoction, and its Effects.

I. KNow then that the Philosophers have called them by divers names: Sometimes they call them Minerals, sometimes Animals, sometimes Vege∣tables, sometimes Natures, for that they are things na∣tural: and others have cal∣led them by other names at their Pleasures, or as they liked best.

II. But their Medicines are near to Natures, as the Philosophers have taught in their Books; for that Nature comes nigh to Na∣ture, and Nature is like to Nature, Nature is joyned to Nature, Nature is drowned in Nature, Nature makes Nature white, and Nature makes Nature red.

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III. And Corruption is in conjunction with Generati∣on, Generation is retained with Generation, and Ge∣neration conquereth with Generation.

IV. Now for the perfor∣mance of these things, the Philosophers have in their Books taught us how to de∣coct, and how decoction is to be made in the matter of our Magistery: This is that which generates, and chan∣ges them from their Sub∣stances and Colours, into other Substances and Co∣lours.

V. If you err not in the begining you may happily attain the end: But you ought to consider the seed of the Farth whereon we live, how the heat of the Sun works in it, till the Seed is impregnated with its in∣fluences and Virtues, and made to spring, till it grows up to ripeness: This is the first change or transmuta∣tion.

VI. After this, Men and other Creatures feed upon it; and Nature, by the heat that is innate in Man, chan∣ges it again, into Flesh, Blood, and Bones.

VII. Now like to this is the Operation or Work of our Magistery, the Seed whereof, (as the Philoso∣phers say) is such, that its progress and perfection con∣sifts in the fire, which is the cause of its Life and Death.

VIII. Nor is there any thing which comes between the Body and the Spirit, but the fire; nor is there a∣ny thing mingled there∣with, but the fire which brings the Magistery to its perfection; this is the truth which I have told you, and I have both seen and done it.

CHAP. XXVI. Of Subtilization, Solution, Coagulation, and Commixion of the Stone.

I. NOW except you subtilize the Body till it becomes water, it will not corrupt and putrefie, nor can it congeal the Fu∣gitive Souls when the fire touches them; for the fire is that which by its force and spirit congeals and unites them.

II. In like manner the Philosophers commanded to dissolve the Bodies, to the end that the heat might en∣ter into their Bowels, or in∣ward parts: So we return to dissolve these Bodies, and congeal them after their so∣lution, with that thing which comes near to it, till all the things mixed together by an apt and fit commixtion, in proportional quantities, are firmly conjoyned toge∣ther.

III. Wherefore we joyn Fire and Water, Earth and Air together, mixing the thick with the thin, and the thin with the thick, so as they may abide together, and their Natures may be changed the one into the other, and made like, and one thing in the compound which before were sim∣ple.

IV. Because that part which generates or fer∣ments, bestows its virtue upon the subtil and thin, which is the Air; for like cleaves to its like, and is a part of the Generation, from whence it receives power to move and ascend upwards.

V. Cold has power over the thick matter, because it has lost its heat, and the wa∣ter is gone out of it; and the driness appears upon it.

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This, moisture departs by ascending up; and the 〈◊〉〈◊〉 part of the Air has min∣gled 〈◊〉〈◊〉 self with it, for that it is like unto it, and of the same nature.

VI. Now when the thick body has lost its heat and moisture, and that the cold and dryness has power over it; and that their parts have mixed themselves, by being first divided, and that there is no moisture left to joyn the parts divided, the parts withdraw themselves.

VII. And then the part which is contrary to cold, by reason it has continued, and sent its heat and deco∣ction to the cold parts of the Earth, having power o∣ver them, and exercising such dominion over the coldness which was hidden in the said thick Body; that, by virtue of its gene∣rative power, changes the thick cold Body, and makes it become subtil and hot, and then strives to dry it up again by its heat.

VIII. But afterwards, the subtil part, (which causes the Natures to ascend) when it has lost its Occidental heat, and waxes cold, then the Natures are changed, and become thick, and de∣scend to the center, where the earthly Natures are joyn∣ed together, which were subtilized, and converted in their generation, and imbibed in them.

IX. And so the moisture joyneth together the parts divided: But the Earth la∣bours to dry up that moi∣sture, compassing it about, and hindering it for going out; by means whereof, that which before lay hid, does now appear; nor can the moisture be separated, but is held fast, and firmly retained by dryness.

X. In like manner we see, that whatsoever is in the World, is held or re∣tained by or with its con∣trary, as heat with cold, and dryness with moisture: thus when each of them has besieged its Companion, the thin is mixed with the thick, and those things are

made one substance, viz. their hot and moist Soul, and their cold and dry Bo∣dy, are united, and made one.

XI. Then it strives to dis∣solve and subtilize by its heat and moisture, which is the Soul; and the Body labours to enclose, and re∣tain the hot and moist Soul in its cold and dry sub∣stance. And in this man∣ner is their Virtues and Pro∣perties altered and changed from one thing to ano∣ther.

XII. I have told you the Truth, which I have seen, and my own self has done: And therefore I charge you to change or convert the Natures from their Substan∣ces and Subtilties, with heat and moisture, into their Substances and Colours. If you proceed aright in this Work, you must not pass the bounds I have set you in this Book.

CHAP. XXVII. The manner of Fixation of the Spirit, Deco∣ction, Trituration, and Washing.

I. WHen the Body is mingled with moisture, and that the heat of the fire meets therewith, the moisture is converted into the Body, and dissolves it, and then the Spirit can∣not go forth, because it is imbibed with the Fire.

II. The Spirits are fugi∣tive, so long as the Bodies are mixed with them, and strive to resist the fire, its heat and flame, and there∣fore these parts can scarcely agree without a good and continual Operation, and a steadfast, permanent, and natural heat.

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III. For the nature of the Soul is to ascend upwards, where its Center is; and he that is not able to joyn two or more divers things together, whose Centers are divers, knows nothing of this Work.

IV. But this must be done after the conversion of their Natures, and change of their Substances, and mat∣ter, from their natural Pro∣perties, which is difficult to find out.

V. Whoever therefore can convert or change the Soul into the Body, and the Body into the Soul, and therewith mingle the subtil and volatile Spirits, they shall be able to tinge any Body.

VI. You must also un∣derstand, that Decoction, Contrition, Cribation, Mu∣nidification, and Ablution, with Sweet Water, are most necessary, to the Secret of our Magistery.

VII. And if you bestow pains herein, you may cleanse it purely; for you must clear it from its black∣ness and darkness, which appear in the Operation.

VIII. And you must sub∣tilize the Body to the high∣est point of Volatility and Subtility; and then mix therewith the Souls dissol∣ved, and the Spirits clean∣sed, and so digest and de∣coct, to the perfection of the matter.

CHAP. XXVIII. Of the Fire fit for this Work.

I. YOu must not be un∣acquainted with the strength and proportion of the fire, for the perfection, or destruction of our Stone depends thereupon: For Plato said, The fire gives profit to that which is perfect, but brings hurt and destruction to that which is Corrupt.

II. So that when its quan∣tity or proportion shall be fit and convenient, your Work will thrice prosper, and go on as it ought to do: but if it exceed the measure, it shall without measure corrupt and destroy it.

III. And for this cause it was requisite, that the Phi∣losophers have instituted several proofs of the strength of their Fires; that they might prevent and hinder their burning, and the hurt of a violent heat.

IV. In Hermes it is said, I am afraid, Father, of the E∣nemy in my House: To whom he made Answer; Son, Take the Dog of Cora∣scene, and the Bitch of Ar∣menia, and joyn them toge∣ther; so shall you have a Dog of the colour of Heaven.

V. Dip him once in the Water of the Sea; so will he become thy Friend, and defend thee from thine Enemy, and shall go along with thee, and help thee, and defend thee wheresoever thou goest, nor shall he ever forsake theee, but abide with thee for ever.

VI. Now Hermes meant by the Dog and Bitch, such Powers or Spirits as have power to preserve Bodies, from the hurt, strength, or force of the Fire.

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VII. And these thing are Waters of Calces and Salts, the Composition whereof is to be found in the Writings of the Philo∣sophers, who have discour∣sed of this Magistery; a∣mong whom, some of them have named Sea-water, Virgins Milk, food of Birds, and the like.

CHAP. XXIX. Of the Separation of the Elements.

I. AFterwards take this precious Stone, (which the Philosophers have named, yet hidden and concealed) put it into a Cucurbit with its Alembick, and divide its Natures, viz. the four Elements, the Earth, Water, Air, and Fire.

II. These are the Body and Soul, the Spirit and Tincture: when you have divided the Water from the Earth, and the Air from the Fire, keep each of them by themselves, and take that, which descends to the bottom of the Glass, being the Faeces, and wash it with a warm fire, till its black ness be gone, and its thick∣ness be vanished.

III. Then make it very white, causing the superflu∣ous moisture to fly away, for then it shall be changed and become a white Calx, wherein there is no cloudy darkness, nor uncleanness, nor contrariety.

IV. Afterwards return it back to the first Natures which ascended from it, and purifie them likewise from uncleanness, black∣ness and contrariety.

V. And reiterate these Works upon them so often, till they be subtilized, puri∣fied,

and made thin, which when you have done, ren∣der up thanks and acknow∣ledgments to the most Gra∣cious God.

VI. Know then that this Work is but one, and it produceth one Stone, into which Garib shall not enter, i. e. any strange or foreign thing. The Philosopher works with this, and there∣from proceeds a Medicine which gives perfection.

VII. Nothing must be mingled herewith, either in part or whole: And this Stone is to be found at all times, and in every place, and about every Man; the search whereof is yet diffi∣cult to him that seeks it, wheresoever he be.

VIII. This Stone is vile, black, and stinking; it costs nothing; it must be taken alone, it is somewhat hea∣vy, and is called the Ori∣ginal of the World, because it rises up, like things that bud forth; this is the mani∣festation and appearance of it, to them that seek truly after it.

IX. Take it therefore, and work it as the Philoso∣pher has told you in the the Book, where he speaks of it after this manner. Take the Stone and no Stone, or that which is not a Stone, neither of the nature of a Stone; it is a Stone whose Mine is in the top of the Mountains.

X. By which the Philo∣sopher understands Animals, or living Creatures; where∣upon he said, Son, go to the Mountains of India, and to its Caves, and take thence precious Stones, which will melt in the water, when they are put into it.

XI. This Water is that which is taken from other Mountains and hollow pla∣ces; they are Stones and no Stones, but we call them so, for the resemblance they have to Stones.

XII. And you must know that the Roots of their Mines are in the Air, and their Tops in the Earth; and they make a noise when they are taken out of their

places, and the noise is very great. Make use of them very suddenly, for other∣wise they will quickly va∣nish away.

CHAP. XXX. Of the Commixtion of the Elements which were separated.

I. NOW you must be∣gin to commix the Elements, which is the com∣pass of the whole Work; there can be no commixti on without a Marriage and putrefaction. The Marriage is to mingle the thin with the thick: and Putrefaction is to rost, grind, water or imbibe so long, till all be mixt together and become one, so that there be no diversity in them, nor sepa∣ration, as in water mixed with water.

II. Then will the thick strive to retain the thin, and the Soul shall strive with the fire and endeavour to sustain it, then shall the Spi∣rit suffer it self to be swal∣lowed up by the Bodies, and be poured forth into them: which must needs be, be∣cause the dissolved body, when it is commixed with the Soul, is also commixed with every part thereof.

III. And other things en∣ter into other things, ac∣cording to their similitude and likeness, and both are changed into one and the same thing: For this cause the Soul must partake with the conveniency, propensi∣ty, durability, hardness corporcity and permanen∣cy, which the body had in its commixtion.

IV. The like also must happen to the spirit in this state or condition of the Soul and Body: For when

the Spirit shall be commixt with the Soul by alaborious operation, and all its parts with all the parts of the o∣ther two, viz. of the Soul and Body; then shall the Spirit and the said two, be changed into an inseparable substance, whose natures are preserved, and their Par∣ticles, agreed and conjoyn∣ed perfectly together.

V. Whereby it comes to pass, that when this Compo∣situm has met with a body dissolved, and that heat has got hold of it, and that the moisture which was in it is swallowed up in the dis∣solved body, and has passed into it, [into its most in∣ward parts,] and united or conjoyned it self with that which was of the nature of moisture, it becomes infla∣med, and the fire defends it self with it.

VI. Then when the fire would enflame it, it will not suffer the said fire to take hold of it, to wit, to cleave to it, i. e. to the Spi∣rit commixt with the wa∣ter: The fire will not abide by it until it be pure.

VII. And in like manner does the Water naturally fly from the Fire, of which when the fire takes hold, it does by little and little eva∣porate.

VIII. And thus is the Body the means to retain the Water, and the Water to retain the Oyl, that it might not burn and con∣sume away, and the Oyl to retain the Tincture; which is the absolute matter and cause, to make the colours appear in that, wherein o∣therwise there would be neither light nor life.

IX. This then is the true life and perfection of this great Work, even the work of our Magistery, which we seek after: Be wise and understand, search dili∣gently, and through the goodness and permission of God, you shall find what you look for.

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CHAP. XXXI. Of the Solution of the Stone compounded, and Coagulation of the Stone dissolved.

I. THE Philosophers take great pains in dissolving, that the Body and Soul might the better be incorporated and uni∣ted: for all those things which are together in Con∣trition, Assation, and Ri∣gation, have a certain affi∣nity and Alliance between themselves.

II. So that the fire may hurt or spoil the weaker principle in nature, till it be utterly destroyed and vanish away; and then it turns it self also upon the stronger parts, till it divests the Body of the Soul, and so spoils all.

III. But when they are thus dissolved and congeal∣ed, they take one anothers parts, striving in each others mutual defence, as well the great as the small, and they incorporate and joyn them well together, till they be converted and changed into one and the same thing.

IV. When this is done, the fire takes as much from the Soul as it does from the Body, nor can it hurt the one more than the other, neither more nor less, which is a cause of perfe∣ction.

V. For this reason it is necessary, in teaching the composition of the Elixir, to afford one place for ex∣pounding the solution of simple Bodies and Souls; because Bodies do not enter into Souls, but do rather prevent and hinder them from Sublimation, Fixati∣on, Retention, Commix∣tion, and the like Operati∣ons,

except purification go before.

VI. Now understand, that Solution is done by one of these two ways; either by extracting the inward parts of things unto their Superficies (an Example whereof we have in Silver, which seems cold and dry, but being dissolved, so that the inward parts appear out∣ward, it is hot and moist:)

VII. 〈◊〉〈◊〉, to reduce it to an accidental moisture which it had not before, to be added to its own natural humidity; by which means its parts are dissolved: and this is likewise called Solu∣tion.

VIII. But as to Congela∣tion, the Philosophers have said, Congeal in a Bath, with a good Congelation: This, I tell you is Sulphur shining in Darkness a Red Hyacinth, a fiery and deadly 〈◊〉〈◊〉, the Elixir, the which there is no∣thing better, a Lyon, a Con∣queror, a Malefactor, a cut∣ting Sword, a healing Anti∣dote, which cures all Infirmi∣ties and Diseases.

IX. And Geber the Son of Hayen said, That all the Ope∣rations of this Magistery are comprehended under these six things. 1. To make fly, a∣scend, or sublime. 2. To melt or liquify. 3. To ince∣rate. 4. To make white as Marble. 5. To dissolve. 6. To congeal.

X. To make fly, is to drive away and remove blackness and foulness from the Spirit and Soul; to melt is to make the Body liqnid: To incerate, is properly to subtilize the Body: To whiten, is to melt speedily: To dissolve, is to separate the parts: And to congeal, is to mix, joyn, and fix the Body with the Soul already prepared.

XI. Again, To fly, of ascend, appertains both to Body and Soul: To melt, to incerate; to whiten, and to dissolve, are accidents belonging to the Body: But congelation, or fixation, only belongs to, and is the property of the Soul: Be wise, understand, and learn.

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CHAP. XXXII. That Our Stone is but One, and of the Na∣ture thereof.

I. WHEN it was de∣manded of Bau∣zan a Greek Philosopher, whether a Stone may be made of a thing which bud∣eth? Answered, Yea, viz. the two first Stones, to wit, the Stone Aleali, and our Stone, which is the Work∣manship and Life of him who knows and under∣ftands it.

II. But he that is ignorant of it, who has not made, nor knows how it is gene∣rated, supposing it to be no Stone, or apprehends not in his own mind, all the things which I have spoken of it, and yet will attempt to compose it, spends away foolishly his precious time, and loses his Money.

III. Except he finds out this precious Treasure, he finds indeed nothing, there is no second thing or mat∣ter, that can rise up and take its place, or stand it self instead thereof; there is no other Natures that can triumph over it.

IV. Much heat is the na∣ture thereof, but with a cer∣tain temperature: If by this saying, you come to know it, you will reap profit; but if yet you remain igno∣rant, you will lose all your labour.

V. It has many singular Properties and Virtues in curing the Infirmities of Bo∣dies, and their accidental Diseases, and preserves sound Substances, so that there appears not in them any Heterogenities, or Contra∣rieties: No possibility of the dissolution of their U∣nion.

VI. It is the Sapo, or Soap of Bodies, yea, their Spirit and Soul, which when it is incorporate with them, dis∣solves them without any loss.

VII. This is the Life of the Dead, and their Re∣surrection; a Medicine preserving Bodies, cleansing them, and purging away their Superfluities.

VIII. He that under∣stands, let him understand, and he that is ignorant, let him be ignorant still: For this Treasure is not to be bought with Money, and as it cannot be bought, so neither can it be sold.

IX. Conceive therefore its Virtue and Excellency aright, consider its value and Worth, and then begin to Work: How excellent∣ly speaks a Learned Philo∣sopher to this purpose?

X. God (saith he) gives thee not this Magistery for thy sole Courage, Boldness, Strength, or Wisdom, without any la∣bour; but thou must labour, that God may give thee suc∣cess. Adore then God Al∣mighty the Creator of all things, who is pleased thus to favour thee, with so great, and so precious a Trea∣sure.

CHAP. XXXIII. The Way and Manner how to make the Stone both White and Red.

I. WHen you attempt to do this, take this our precious Stone, and put it into a Cucurbit, co∣vering it with an Alembick, which close well with Lu∣tum sapientiae, and set it in Horse-dung, and fixing a Receiver to it, distil the matter into the Receiver, till all the water is come o∣ver, and the moisture dry

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up, and dryness prevail over it.

II. Then take it out dry, reserving the water that is distilled for a future occasi∣on; take, I say, the dry body, that remained in the bottom of the Cucurbit, and grind it, and put it into a Vessel answerable in mag∣nitude to the quantity of the Medicine.

III. Bury it in as very hot Horse-dung as you can get, the Vessel being well luted with Lutum sapientiae: And in this manner let it digest. But when you perceive the Dung to grow cold, get o∣ther fresh Dung which is very hot, and put your Vessel therein to digest as before.

IV. Thus shall you do for the space of forty days, renewing your Dung so of∣ten as the occasion or rea∣son of the Work shall re∣quire, and the Medicine shall dissolve of it self, and become a thick White wa∣ter.

V. Which when you shall see, you shall weigh it, and put thereto half so much by weight of the wa∣ter which you reserved; close and lute your Vessel well with Lutum sapientiae, and put it again into hot Horse-dung (which is hot and moist) to digest, not o∣mitting to renew the Dung when it begins to cool, till the course of forty days be expired.

VI. So will your Medi∣cine be congealed in the like number of days, as be∣fore it was dissolved in.

VII. Again, take it, weigh it justly, and accord∣ing to its quantity, add to it of the reserved water you made before, grind the Bo∣dy, and subtilize it, and put the water upon it, and set it again in hot Horse-dung for a Week and half or ten days; then take it out, and you shall see that the Body has already drunk up the Water.

VIII. Afterwards grind it again, and put thereto the like Quantity of your re∣served water as you did be∣fore; bury it in very hot Horse dung, and leave it therefore ten days more, take it out again, and you shall find that the Body has already drunk up the Wa∣ter.

IX. Then (as before) grind it, putting thereto of the afore reserved Water, the aforesaid quantity, and bury it in like manner in hot Horse-dung, digesting it 10 days longer, then taking it forth, and this do the fourth time also.

X. Which done, take it forth and grind it, and bu∣ry it in Horse-dung, till it be dissolved: Afterwards take it out, and reiterate it once more, for then the Birth will be perfect, and the Work ended.

XI. Now when this is done, and you have brought your matter to this great perfection, then take of Lead or Steel 250 Drams, melt it, and caste thereon 1 Dram of Cinnabar, to wit, of this our Medicine thus perfected, and it shall fix the Lead or Steel that it shall not fly the fire.

XII. It shall make it white, 〈◊〉〈◊〉 cleanse it from all its dross and blackness, and convert it into a Tin∣cture perpetually abiding.

XIII. Then take a Dram from these 250 Drams, and project it upon 250 Drams of Steel, or Copper, and it shall whiten it, and convert it into Silver, better than that of the Mine; which is the greatest and last Work of the White, which it per∣forms.

XIV. To convert the said Stone into Red. And if you desire to convert this Ma∣gistry into Sol, or Gold, take of this Medicine thus perfected (at — 10. above) the weight of one Dram, (after the manner of the former Example, and put it into a Vessel, and bury it in Horse-dung for forty

days, till it be dissol∣ved.

XV. Then give it the Water of the dissolved Bo∣dy to drink, first as much as amounts to half its weight, afterwards bury it in hot Horse-dung, digesting it till it is dissolved, as afore∣said.

XVI. Then proceed in this Golden Work, as be∣fore in the Silver, and you shall have fine Gold, even pure Gold. Keep (my Son) this most secret Book, con∣taining the Secret of Secrets, reserving it from Ignorant and Profane Hands, so shall you obtain your desire.

Amen.

CHAP. XXXIV. Kalid's Secret of Secrets, or Stone of the Phi∣losophers Explicated.

I. IF you would be so happy as to obtain the Blessing of the Philos∣phers, as God doth live for ever, so let this verity live with you. Now the Philo∣sophers say, it abides in the Shell, and contains in it self both White and Red, the one is called Masculine, the other Feminine; and they are Animal, Vegetable, and Mineral, the like of which is not found in the World besides.

II. It has power both A∣ctive and Passive in it, and has also in it a substance dead and living, Spirit and Soul, which, among the ig∣norant, the Philosophers call the most vile thing: It contains in it self the four Elements which are found in its Skirts, and may com∣monly be bought for a small price.

III. It ascends by it self, it waxes black, it descends and waxes white, increases

and decreases of it self: It is a matter which the Earth brings forth, and descends from Heaven, grows pale and red, is born, dieth, ri∣ses again, and afterwards lives for ever.

IV. By many ways it is brought to its end, but its proper decoction is upon a fire soft, mean, strong, by various degrees augmented, until you are certain it is qui∣etly fixed with the Red in the fire. This is the Philo∣sophers Stone.

V. Read, and Read a∣gain, so will all things be∣come more clear to you: But if hereby you under∣stand not the matter, you are withheld by the Chains of Ignorance; for you shall never otherwise know or learn this Art.

VI. Hermes saith, The Dragon is not killed, but by his Brother and his Sister; not by one of them alone, but by both together: Note these things: There are three Heads, yet but one Body, one Nature, and one Mi∣neral: This is sufficient for you if you have a dispositi∣on to understand this Art.

VII. The Dragon is not mortified, nor made fixed, but with Sol and Luna, and by no other: In the Moun∣tains of Bodies, in the Plains of Mercury, look for it, there this Water is created, and by concourse of these two, and is called by the Philosophers, their perma∣nent or fixed Water.

VIII. Our Sublimation is to decoct the Bodies with Golden Water, to dissolve, to liquifie, and to sublime them: Our Calcination is to purifie and digest in four ways, and not otherwise, by which many have been deceived in Sublimation.

IX. Know also that our Brass, or Latten, is the Phi∣losophers Gold, is the true Gold: But you strive to expel the Greenness, think∣ing that our Latten or Brass, is a Leprous Body, because of that Greenness, but I tell you, that that Greenness is all that is perfect therein,

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and all that is perfect, is in that Greenness only, which is in our Latten, or Brass.

X. For that Greenness, by our Magistery is in a ve∣ry little time transmuted in∣to the most fine Gold: And of this thing we have expe∣rience, which you may try by the following Directi∣ons.

XI. Take burnt, or cal∣cined Brass, and perfectly rubified: Grind it, and de∣coct it with Water, seaven times, as much every time as it is able to drink, in all the ways of Rubifying and Assating it again.

XII. Then make it to di∣scend, and its green color, will be made Red, and as clear as a Hyacinth; and so much redness will descend with it, that it will be able to tinge Argent Vive, in some measure, with the ve∣ry color of Gold; all which we have done and perfect∣ed, and is indeed a very great Work.

XIII. Yet you cannot prepare the Stone by any means, with any green and moist liquor, which is found and brought forth in our Minerals; this blessed might, power, or virtue, which ge∣nerates all things, will not yet cause a vegetation, springing, budding forth, or fruitfulness, unless there be a Green color.

XIV. Wherefore the Phi∣losophers call it their Bud, and their Water of Purifi∣cation, or Putrefaction; and they say truth herein; for with its water it is putrefi∣ed, and purified, and wash∣ed from its blackness, and made White.

XV. And afterwards it is made the higheft Red; whereby you may learn and understand, that no true Tincture is made but with our Brass, or Lat∣ten.

XVI. Decoct it there∣fore with its Soul, till the Spirit be joyned with its Body, and be made one, so shall you have your desire.

XVII. The Philosophers have spoken of this under many Names, but know certainly, that it is but one matter which does cleave or joyn it self to Argent Vi∣ve, and to Bodies, which you shall have the true signs of: Now you must know what Argent Vive will cleave, or perfectly joyn and unite it self unto.

XVIII. That the Argent Vive will cleave, joyn, or unite it self to Bodies is false: And they err who think that they understand that place in Geber of Argent Vive, where he saith, When in searching among other things, you shall not find by our Invention, any matter to be more agreeable to Nature, than Argent Vive of the Bo∣dies.

XIX. By Argent Vive in this place, is understood Argent Vive Philosophical; and it is that Argent Vive only which sticks to, and is fixed in, and with the Bo∣dies: The old Philosophers could find no other matter; nor can the Philosophers now, invent any other mat∣ter or thing, which will a∣bide with the Bodies, but this Philosophick Argent Vive only.

XX. That common Ar∣gent Vive does not stick, or cleave to the Bodies, is evi∣dent by Experience, for if common Argent Vive be joyned to the Bodies, it a∣bides in its proper nature, or flys away, not being a∣ble to transmute the Body into its own nature and sub∣stance, and therefore does not cleave unto them.

XXI. For this cause, many are deceived in work∣ing with the vulgar Quick∣silver: For our Stone, that is to say, our Argent Vive accidental, does exalt it self far above the most fine Gold, and does overcome it, and kill it, and then make it alive again.

XXII. And this Argent Vive, is the Father of all the Wonderful things of this our Magistery, and is con∣gealed, and is both Spirit

and Body: This is the Ar∣gent Vive which Geher speaks of, the consideration of which is of moment, for that it is the very matter which does make per∣fect.

XXIII. It is a chosen pure substance of Argent Vive; but out of what mat∣ter it is chiefly to be drawn, is a thing to be enquired in∣to. To which we say, That it can only be drawn out of that matter in which it is: Consider therefore my Son, and see from whence that Substance is, taking that and nothing else: By no other Principle can you obtain this Magistery.

XXIV. Nor could the Philosophers ever find any other matter, which would continually abide the fire, but this only, which is of an Unctuous substance, per∣fect and incombustible.

XXV. And this matter, when it is prepared as it ought, will transmute, or change all Bodies of a Me∣tallick substance, which it is rightly projected upon, into the most perfect Sol, or the most pure fine Gold; but most easily, and above all other Bodies Luna.

XXVI. Decoct first with Wind or Air, and after∣wards without Wind, until you have drawn forth the Venom [or Virtue] which is called the Soul, out of your matter; this is that which you seek, the everlasting Aqua vitae, which cures all Diseases. Now the whole Magistery is in the Va∣pour.

XXVII. Let the Body be put into a fire for 40 days, of Elemental heat: and in that decoction of 40 days, the Body will rejoyce with the Soul, and the Soul will rejoyce with the Body and Spirit, and the Spirit will rejoyce with the Body and Soul, and they will be fixed together, and dwell one with another, in which Life they will be made per∣petual and immortal with∣out separation for ever.

CHAP. XXXV. A farther Explication of this matter.

I. OUR Medicine is made of 3 things, viz. of a Body, Soul, and Spirit. There are two Bo∣dies, to wit Sol and Luna: Sol is a Tincture, where with imperfect Bodies are tinged into Sol; and Luna tingeth into Luna; for nature brings forth only its like, a Man, a Man, a Horse, a Horse, &c.

II. We have named the Bodies which serve to this Work, which of some are called ferment; for as a lit∣tle leven levens the whole lump, so Luna and Sol, le∣ven Mercury as their Meal into their Nature and Vir∣tue.

III. If it be demanded, Why Sol and Luna, having a prefixed Tincture, do not yet tinge imperfect Metals? I Answer: A Child, tho' born of humane kind, acts not the Man; it must first be nourisht and bred up till it comes to Maturity: So is it with Metals also; they cannot shew their power and force, unless they be first reduced from their Terrestreity to a Spirituali∣ty, and nourisht and fed in their Tinctures through heat and humidity.

IV. For the Spirit is of the same matter and nature with our Medicine: We say our Medicines are of a siery nature, and much sub∣tiler, but of themselves, they cannot be subtil nor simple, but must be matu∣rated, or ripened with sub∣til and penetrating things.

V. Earth of it self is not subtil, but may be made so through moist water, which is dissolving, and makes an

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ingress for Sol, that it may penetrate the Earth, and with its heat make the Earth subtile; and in this way the Earth must be subtilized so long, till it be as subtil as a Spirit, which then is the Mercury, more dissolving than common water, and apt to dissolve the said Me∣tals, and that through the heat of fire, to penetrate and subtilize them.

VI. There are several Spirits, as Mercury, Sul∣phur, Orpiment, Arsenick, Antimony, Nitre, Sal-ar∣moniack, Tutia, Marchi∣sits, &c. but Mercury is a better Spirit than all others; for being put into the fire they are carried away, and we know not what becomes of them: But Mercury, as it is much subtiler, clearer, and penetrative, so it is joyned to the Metals, and changed into them, whereas the others burn and destroy them, making them more gross than they were be∣fore.

VII. Now Mercury is of such a subtil nature, that it transmutes Metals into sim∣ple and pure substances as it self is, and attracts them to its self: But no Metal can be transmuted by any of the other Spirits, but they burn it to Earth and Ashes: which Mercury it becomes impalpahle, and therefore is called Argent Vive.

VIII. We take nothing else to subtilize Metals, to make them penetrative, or to tinge other Metals: Some call it Argent Vive, or a Water, an Acetum, a Poyson, because it destroys imperfect Bodies, dividing them into several parts and forms; our Medicine is made of two things, viz. of Body and Spirit: And this is true, that all Metals have but one Root and O∣riginal.

IX. But why cannot this Medicine be made of two compounded together? I Answer: It may be made of all these together; but they must be reduced into a Mercury, which would be difficult of the shortness of Man's Life: Therefore

we take the next matter, which are the two afore∣said things, viz. Body and Spirit.

X. Some Philosophers say, our Medicine is made of four things, and so it is: For in Metals, and their Spirits are the four Ele∣ments. Others say true al∣so, That Metals must be turned into Argent Vive: Here many Learned and Wise Men err, and loose themselves in this path. Thus far of the matter of which our Medicine is made, or with which it is ioyned: Now of the Ves∣sels.

XI. The Vessel ought to resemble the Firmament, to enclose and encompass the whole Work: For our Medicine is nothing else but a change of Elements one into another, which is done by the motion of the Firmament; for which rea∣son it must needs be round and circular.

XII. The other, or se∣cond Vessel, must also be round, and be less than the outward Vessel: 6 or 7 In∣ches high, called a con∣taining Cucurbit; on which you must place an Alem∣bick or Head, through which the Vapors may a∣scend, which must be well luted, with Lute made of Meal, sifted Ashes, Whites of Eggs, &c. Or of Meal, Calx Vive, ana j. part tem∣pered with Whites of Eggs, which you must immedi∣ately use: Lute it so well, that no Spirits may fly a∣way; the loss of which will prejudice your Work ex∣treamly; therefore be wa∣ry.

XIII. The Fornace or Oven must be round, 12 or 14 Inches high, and 6 or 7 Inches broad, and 3 or 4 Inches in thickness to keep in the heat the better.

XIV. Our matter is ge∣nerated through, or by help of the heat of the fire, through the Vapour of the Water, and also of the 〈◊〉〈◊〉, which must be nou∣rished; be wise and consi∣der, and meditate well up∣on the matter.

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XV. Now in order to this Work, there is 1. Dis∣solution. 2. Separation. 3. Sublimation. 4. Fixation, or Congelation. 5. Calci∣nation. 6. Ingression.

XVI. Dissolution is the changing of a dry thing in∣to a moist one, and belongs only to Bodies, as to Sol and Luna, which serve for our Art: For a Spirit needs not to be dissolved, being a li∣quid thing of it self; but Metals are gross and dry, and of a gross nature, and therefore must be subtili∣zed.

XVII. First, Because un∣less they be subtilized through dissolution, they cannot be reduced into wa∣ter, and made to ascend through the Alembick, to be converted into Spirit, whose remaining foeces are reserved for a farther use.

XVIII. Secondly, Be∣cause the Body and Spirit must be made indivisible and one: For no gross mat∣ter joyns or mixes with a Spirit, unless it be first sub∣tilized, and reduced into Ar∣gent Vive, then the one em∣braces the other insepera∣bly. For Argent Vive meet∣ing with a thing like it self, rejoyceth in it; and the dissolved Body embraces the Spirit, and suffers it not to fly away, making it to endure the fire; and it re∣joyces because it has found an equal, viz. one like it self, and of the same nature.

XIX. Dissolution is thus done: Take Leaves of Sol, or Luna, to which add a good quantity of pure Mer∣cury; putting in the Leaves by little and little, into a Vessel placed in so gentle a heat, that the Mercury may not fume: when all is dissolved, and the Mass feems to be one Homogene body, you have done well: If there be any foeces, or matter undissolved, add more Mercury, till all seems to be melted together.

XX. Take the matter thus dissolved, set it in B. M. for 7 days, then let it cool: and strain all through a Cloth or Skin; if all goes through, the dissolution is

perfect; if not, you must begin again, and add more Mercury, so long till all be dissolved.

XXI. Separation is the di∣viding of a thing into parts, as of pure from impure. We take our dissolved matter, and put it into the smaller Vessel which stands in the Cucurbite, well luting to the Alembick, and seting it in Ashes, continuing the fire for a Week: One part of the Spirit sublimes, which we call the Spirit or Water, and is the subtilest part; the other which is not yet sub∣til, sticks about the Cucur∣bite, and some of it falls as it were to the bottom, which is warm and moist, this we call the Air. And a third part remaining in the bot∣tom of the inner Vessel, which is yet grosser, may be called the Earth.

XXII. Each of these we put into a Vessel apart; but to the third we put more Mercury, and proceed as before, reserving always each principle or Element apart by it self, and thus pro∣ceeding, till nothing remains in the inner Vessel, but a black pouder, which we call the black Earth, and is the dregs of Metals, and the thing causing the obstructi∣on, that the Metals cannot be united with the Spirit; this black pouder is of no use.

XXIII. Having thus se∣parated the four Elements from the Metals, or divided them, you may demand, What then is the fire, which is one of these four? To which I Answer: That the Fire and the Air are of one nature, and are mixed to∣gether, and changed the one into the other; and in the dividing of the Ele∣ments, they have their na∣tural force and power, as in the whole, so in the parts.

XXIV. We call that Air which remained in the big∣ger Vessel, because it is more hot than moist, cold, or dry: The same under∣stand of the other Elements. Hence Plato saith, We turned the moist into dry, and the dry we made moist, and we turned

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the Body into Water and Air.

XXV. Sublimation is the ascending from below up∣wards, the subtil matter a∣rising, leaving the gross mat∣ter still below, as he said before in the changing of the Elements: Thus the matter must be subtilized, which is not subtil enough, all which must be done through heat and moisture, viz. through Fire and Wa∣ter.

XXVI. You must then take the thing which re∣mained in the greater Ves∣sel, and put it to other fresh Mercury, that it may be well dissolved and subtili∣zed: set it in B. M. for three days as before. We men∣tion not the quantity of Mercury, but leave that to your discretion, taking as much as you need, that you may make it fusible, and clear like a Spirit. But you must not take too much of the Mercury, lest it be∣come a Sea; then you must set it again to sublime, as formerly, and do this Work so often, till you have brought it through the A∣lembick, and it be very sub∣til, one united thing, clear, pure, and fusible.

XXVII. Then we put it again into the inner Vessel, and let it go once more through the Alembick, to see whether any thing be left behind; which if so, to the same we add more Mer∣cury, till it becomes all one thing; and leaves no more sediment, and be separated from all its Impurity and Superfluity.

XXVIII. Thus have we made out of two, one only thing, viz. out of Body and Spirit, one only congene∣rous substance, which is a Spirit and light; the Body, which before was heavy and fixed, ascending up∣wards, is become light and volatile, and a mere Spirit: Thus have we made a Spirit out of a Body, we must now make a Body out of a Spi∣rit, which is the one thing.

XXIX. Fixation, or Con∣gelation, is the making the

flowing and volatile matter fixt, and able to endure the fire; and this is the chang∣ing of the Spirit into a Bo∣dy: We before turned the dryness and the Body, into moistness and a Spirit; now we must turn the Spirit in∣to a Body, making that which ascended to stay be∣low; that is, we must make it a thing fixed, according to the Sayings of the Philo sophers, reducing each E∣lement into its contrary, you will find what you seek after, viz. making a fixt thing to be volatile, and a volatile fixt; this can only be done through Congelati∣on, by which we turn the Spirit into a Body.

XXX. But how is this done? We take a little of the ferment, which is made of our Medicine be it Luna or Sol; as if you have 10 Ounces of the Medicine, you take but 1 Ounce of the ferment, which must be so∣liated; and this ferment we amalgamate with the mat∣ter which you had before prepared, the same we put into the Glass Vial with a long Neck, and set it in warm Ashes: Then to the said ferment, add the said Spirit which you drew through the Alembick, so much as may overtop it the height of 2 or 3 Inches; put to it a good fire for 3 days, then will the dissolved Body find its Companion, and they will embrace each other.

XXXI. Then the gross ferment, laying hold of the subtil ferment, attracts the same, joyns it self with it, and will not let it go; and the dissolved Body, which is now subtil, keeps the Spi∣rit, for that they are of e∣qual subtilty, and like one to another; and are be∣come so one and the same thing, that the fire can ne∣ver be able to separate them any more.

XXXII. By this means you come to make one thing like another; the fer∣ment becomes the abiding place of the subtil body, and the subtil body the ha∣bitation of the Spirit, that it may not fly away. Then

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we make a Fire for a Week, more or less, till we see the matter congealed: which time is longer or shorter, according to the condition of the Vessel, Furnaces, and Fires you make use of.

XXXIII. When you see the Matter Coagulated, put of the abovesaid Matter or Spirit to it, to over top it two or three inches, which digest as before, till it be coagulated also, and thus proceed, till all the Matter or Spirit be congealed. This Secret of the Congelation, the Philosophers have con∣sealed in their Books, none of them that we know of having disclosed it, except only Larkalix, who com∣posed it in many Chapters; and also revealed it unto me, without any Reserva∣tion or Deceipt.

XXXIV. Calcination. We take the known Matter, and put it into a Vesica, set∣ting a Head upon it, and luting it well, put it into a Sand Furnace, making a continued great Fire for a Week: then the Volatile ascends into the Alembeck, which we call Avis Herme∣tis: that which remains in the bottom of the Glass, is like Ashes or sifted Earth, called, the Philosophers Earth, out of which they make their Foundation, and out of which they make their increase or aug∣mentation, through heat and moisture.

XXXV. This Earth is composed of four Elements, but are not contrary one to another, for their contra∣riety is changed to an agree∣ment, unto an homogene and uniform nature: Then we take the moist part, and reserve it a part to a farther use. This Earth, or Ashes, (which is a very fixed thing) we put into a very strong Earthen Pot or Cru∣cible, to which we lute its Cover, and set it in a cal∣cining Fornace, or Rever∣beratory, for 3 days, so that it may be always red hot: Thus we make of a Stone, a white Calx; and of things of an earthy and watery nature, a fiery na∣ture: For every Calx is of

a fiery nature, which is hot and dry.

XXXVI. We have brought things to the na∣ture of fire; we must now further subtilize the four E∣lements; we take apart, a small quantity of this Calx, viz. a fourth part: The o∣ther we set to dissolve with a good quantity of fresh Mercury, even as we had done formerly (in all the Processes of the aforego∣ing Paragraphs) and so proceed on from time to time, till it is wholly dis∣solved.

XXXVII. Now that you may change the fixt into a Volatile, that is, Fire into Water, know, that that which was of the nature of Fire, is now become the nature of Water; and the fixt thereby is made vola∣tile and very subtil. Take of this water one part, put it to the reserved Calx; and add to it as much of the water, as may over top the Calx 2 or 3 Inches, making a fire under it for 3 days; thus it congeals sooner than at first, for Calx is hot and dry, and drinks up the hu∣midity greedily.

XXXVIII. This Congela∣tion must be continued till all be quite congealed; af∣terwards you must calcine it as formerly; being quite calcined, it is called the quintessence, because it is of a more subtil nature than fire, and because of the Transmutation formerly made. All this being done our Medicine is finished, and nothing but Ingression is wanting, viz. that the mat∣ter may have an Ingress in∣to Imperfect Metals.

XXXIX. Plato, and ma∣ny other Philosophers, be∣gan this Work again, with dissolving, subliming, or subtilizing, congealing, and calcining, as at first. But this our Medicine, which we call a ferment, transmutes Mercury into its own na∣nature, in which it is dis∣solved and sublimed. They say also, our Medicine transmutes infinitely im∣perfect Metals, and that he who attains once to the per∣fection

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of it, shall never have any need to make more, all which is Philoso∣phically to be understood, as to the first Original Work.

XL. Seeing then that our Medicine transmutes im∣perfect Metals into Sol and Luna, according to the na∣ture and form of the matter out of which it is made; therefore we now a se∣cond time say, That this our Medicine is of that nature, that it transmutes or chan∣ges, converts, divides asun∣der like fire, and is of a more subtil nature than fire, being of the nature of a quintessence as aforesaid, converting Mercury, which is an imperfect substance, into its own nature, turning the grossness of Metal into Dust and Ashes, as you see fire, which does not turn all things into its nature, but that which is homogene with it, turning the hetero gene matter into Ashes.

XLI. We have taught how a Body is to be chan∣ged into a Spirit; and again how the Spirit is to be turn∣ed into a Body, viz. how the fixed is made volatile, and the volatile fixed again: How the Earth is turned into Water and Air, and the Air into Fire, and the Fire into Earth again: Then the Earth into Fire, and the Fire into Air, and the Air into Water; and the Wa∣ter again into Earth. Now the Earth which was of the nature of Fire, is brought to the nature of a quintes∣sence.

XLII. Thus we have taught the ways of transmu∣ting, performed through heat and moisture; mak∣ing out of a dry a moist thing, and out of a moist a dry one: otherwise Natures which are of several Pro∣perties, or Families, could not be brought to one uni∣form thing, if the one should be turned into the o∣thers nature.

XLIII. And this is the perfection of the matter according to the advice of the Philosopher: Ascend from the Earth into Heaven

and descend from the Hea∣ven to the Earth; to the intent to make the body which is Earth, into a Spi∣rit which is subtil, and then to reduce that Spirit into a Body again which is gross, changing one Element in∣to another, as Earth into Water, Water into Air, Air into Fire; and Fire again into Water, and Water in∣to Fire: and that into a more subtil Nature and quintescence. Thus have you accomplished the Trea∣sure of the whole World.

XLIII. Ingression. Take Sulphur Vive, Melt it in an Earthen Vessel well glazed, and put to it a strong Lye made of Calx vive and Pot Ashes: Boyl gently toge∣ther, so will an Oyl swim on the top, which take and keep: Having enough of it, mix it with Sand, distil it through an Alembick or Retort, so long till it be∣comes incombustible. With this Oyl we imbibe Our Medicine, which will be like Soap, then we distil by an Alembick, and coho∣bate 3 or 4 times, adding more Oyl to it, if it be not imbibed enough.

XLV. Being thus imbib∣ed, put fire under it, that the moisture may Vanish, and the Medicine be fit and fusible, as the body of Glass. Then take the Avis Her∣metis before reserved, and put it to it Gradatim, till it all becomes perfectly fixt.

XLVI. Now according to Avicen, it is not possible to convert or transmute Metals, unless they be re∣duced to their first Matter; then by the help of Art they are transmuted into ano∣ther Metal. The Alchy∣mist does like the Physiti∣an, who first Purges off the Corrupt or Morbifick Mat∣ter, the Enemy to Mans Health, and then admini∣sters a Cordial to restore the Vital Powers: So we first Purge the Mercury and Sulphur in Metals, and then strengthen the Hea∣venly Elements in them, according to their various Preparations.

XLVII. This Nature

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works farther by the help of Art, as her Instrument; and really makes the most pure and fine Sol and Luna: for as the heavenly Elemen∣tal Virtues work in natural Vessels; even so do the ar∣tificial, being made uniform. agreeable with nature; and as nature works by means of the heats of Fire and of the Bodies, so also Art work 〈◊〉〈◊〉 by a like temperate and proportionate fire, by the moving and living virtue in the matter.

XLVIII. For the heaven∣ly virtue, mixed with it at first, and inclinable to this or that is furthered by Art: Heavenly Virtues are com∣municated to their Sub∣jects, as it is in all natural things, chiefly in things ge∣nerated by putrefaction where the Astral Influences are apparent according to the capacity of the mat∣ter.

XLIX. The Alchymist imitates the same thing, destroying one form to be∣get another, and his Ope∣rations are best when they are according to nature, as by purifying the Sulphur, by digesting, subliming and purging Argent Vive, by an exact mixtion, with a Me∣talick matter; and thus out of their Principles, the form of every Metal is produ∣ced.

L. The power and vir∣tue of the converting Ele∣ment must prevail, that the parts of it may appear in the converted Element; and being thus mixed with the Elementated thing, then that Element will have that matter which made it an Element, and the virtue of the other converting Ele∣ment will be predominant and remain; this is the great Arcanum of the whole Art.

CHAP. XXXVI. The Key which opens the Mystery of this Grand Elixir.

I. THIS is the true Co∣py of a Writing found in a Coffin upon the Breast of a Religious Man, by a Soldier making a Grave at Ostend, to bury some slain Soldiers, Anno 1450.

2. My Dear Brother, if you intend to follow or study the Art of Alchymie, and work in it, let me give you warning, that you fol∣low not the literal prescripts of Arnoldus nor Raymundus, nor indeed of most other Philosophers, for in all their Books they have delivered nothing but figuratively; so that Men not only loose their time, but their Mo∣ney also.

III. I my self have stud∣died in these Books for more than 30 Years, and never could find out the Se∣cret or Mistery by them: But at length, through the goodness of God, I have found out one Tincture, which is good, true, and absolutely certain, and has restored to me my Credit and Reputation.

IV. Now knowing (as I do) how much time you have lost, and what Wealth you have consumed, being touched with it, as a Friend; and in regard of our faith∣ful promise to each other in our beginning, to partici∣pate each of others For∣tunes, I have thought it fit, here to perswade you, not to loose your self any lon∣ger in the Books of the Philosophers, but to put you in the right way, which after long Wanderings I have found out, and now at this present, I on my Death-Bed bequeath you.

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V. I advise you to take nothing from it, nor add any thing to it; but to do just as I have set it down, and observe these following directions; so will you suc∣ceed and prosper in the work.

VI. First, Never work with a great Man, lest your life come into danger. 2. Let your Earthen Vessels be well made and strong, lest you lose your Medicine. 3. Learn to know all your Materials, that you be not cheated with that which is sophisticate and nothing worth. 4. Let your Fire be neither stronger nor soster, but what is fit, and just as I have here directed. 5. Let the Bellows and all the other Materials be your own. 6. Let no man come where you Work, and seem Ignorant to all such as shall enquire any thing of you touching the Secret. 7. Learn to know Metals well, espe∣cially Gold and Silver; and put them not into the Work till they be first purified by your own hands, as fine as may be. 8. Reveal not this Secret to any one, but let this Writing be Buried with you, giving a confirm∣ed charge concerning the same to him you Trust. 9. Get a Servant that may be Trusty and Secret, and of a good Spirit, to attend you, but never leave him alone. 10. Lastly, when you have ended the Work, be Kind and Generous, Charitable to the Poor, publick Spiri∣ted, and return your Tri∣bute of Thanks to the Great and most Merciful God, the Giver of all good Things.

VII. Take mineral Quick Silver three pounds (made neither of Lead nor Tin) and cause an Earthen Pot to be made, well burned the first time: glaze it all over except the bottom, the which anoint with hogs Grease, and it will not Glaze. This is done, that the Earth of the Quick Sil∣ver may sink to the bottom of the Pot, which it would not do, being glazed, nor become Earth again.

VIII. The Pot must be made a good foot long, of the Fashion of an Urinal, with a Pipe in the midst of it: The Fornace must be made on purpose, that the Pot may go in close to the sides of the Mouth of the Furnace: Set on the Pot a good great Cap or Head, with its Receiver, without Luting of it, give it a good fire of Coals, till the Pot be all on fire and very red; then take the fire out quick∣ly, and put in the Quick Silver at the Pipe, and then with as much hast as you can, stop it close with Lute.

IX. Then will the Quick Silver by the heat and force it finds, both Break and Work; a part thereof you shall see in the Water, as it were a few drops; and a part will stick to the bot∣tom of the Pot in black Earth: Now let the Pot cool within the Fornace, as it is, then open it, and you shall find the Quick Silver in it all Black, which you must take out, and wash ve∣ry clean, and the Pot also.

X. As for the Water which does distil out, put it a side, or cast it away, for it is nothing worth, be∣cause it is all Flegm. Set the Pot into the Fornace again, and make it red hot; put in the Quick Silver lute well the Pipe, and do as you did the first time, and do this so often, until the Mer∣cury becomes no more black, which will be in ten or eleven times.

XI. Then take it out, and you shall find the Mercury to be without Flegm, but joyned with Earth, of which two Qualities it must be freed, being Enemies to Nature; thus the Quick Sil∣ver will remain pure, in co∣lor Caelestial like to Azure, which you may know by this sign, viz. Take a piece of Iron, heat it red hot, and quench it in this Mercury, and it will become soft and white, like Luna.

XII. Then put the Mer∣cury into a Retort of Glass, between two Cups, so that it touches neither bottom

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nor sides of the Cups, and make a good fire under it, and lay Embers on the top, the better to keep the heat of the fire; and in Forty hours the Mercury will Distil into a slimy Water (hanging together) which will neither wet your Hands, nor any other thing, but Metals only.

XIII. This is the true Aqua Vitae of the Philoso∣phers; the true Spirit so many have sought for, and which has been desired of all Wise Men, which is cal∣led the Essence, Quintessence, Powers, Spirit, Substance, Water, and Mixture of Mer∣cury, and by many other the like Names, without strange things, and without offence to any Man.

XIV. Save well this pre∣cious Liquor or Water, ob∣scured by all Philosophers, for without it you can do no good or perfect Work: Let all other things go, and keep this only; for any one that sees this Water, if he has any Practice or Knowledge, will hold to it, for it is Precious and worth a Treasure.

XV. Now resteth to make the Soul, which is the perfection of the Red, with∣out which you can neither make Sol nor Luna, which shall be Pure and Perfect: With this Spirit you may make things Apparent and Fair, yea, most True and Perfect; all Philosophers affirm that the Soul is the substance, whichsustains and preserves the Body, making it Perfect as long as it is in it.

XVI. Our Body must have a Soul, otherwise it would neither move nor work; for which reason you must consider and un∣derstand, that all Metals are compounded of Mercury and Sulphur, Matter and Form; Mercury is the Mat∣ter, and Sulphur is the Form. According to the pureness of Mercury and Sulphur, such is the Influence they assume.

XVII. Thus Sol is en∣gendred of most pure fine Mercury, and a pure red

Sulphur, by the Influence of the Sun; and Luna is made of a pure fine Mercu∣ry, and a pure white Sul∣phur by the Influence of the Moon.

XVIII. Thence it is that Luna is more pure than the other five Metals, which have need of cleansing; be∣ing cleansed, they need but onely the pure Sulphur, with the help of Sol and Luna. Sulphur is the Form of Sol and Luna, and the other Metals; their other parts are gross matters of Sulphur and Mercury.

XIX. Husband-Men know many times more than we do: They when they reap their Corn growing on the Earth, gather it with the Straw and Ears: The Straw and Ears are the Matter, but the Corn or Grain is the Form or Soul.

XX. Now when they sow their Corn, then they sow not the Matter, which is the Straw and the Chaff, but the Corn or Grain, which is the Form or Soul: So if we will reap Sol or Luna, we must use their Form or Soul, and not the Matter.

XXI. The Form or Soul is made by Gods help, after this manner. You must make a good Sublimate, that is seven times sublim∣ed, the last time of the se∣ven you must fublime it with Cinnaber without Vi∣triol, and it will be a cer∣tain Quintessence of the Sulphur of that Antimony.

XXII. When this is done, take of the finest Sol one Ounce, or of the finest Lu∣na as much, file it very fine, or else take leaf Gold or Silver; then take of the a∣foresaid Sublimate four Ounces; sublime them to∣gether for the space of Six∣teen hours; then let it cool again, and mix them all to∣gether, and sublime again: Do this four times, and the fourth time, it will have a certain Rundle, like unto the Matter of the White Rose, transparent and most clear as any Orient Pearl, weighing about five Ounces.

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XXIII. The sublimate will stick to the brims and sides of the Vessel, and in the bottom it will be like good black Pitch, which is the Corruption of Sol and Luna.

XXIV. Take the Run∣dle aforesaid, and dissolve it in most strong Spirit of Vinegar, two or three times, by puting it into an Uri∣nal, and seting it in B. M. for the space of three daies, every time pouring it into new Spirit of Vinegar, as at the first, till it be quite dissolved: Then distill it by a filter, and save that which re∣mains in the Pot, for it is good to whiten Brass.

XXV. That which pass∣ed the filter with the Vine∣gar, set upon hot Ashes, and evaporate the Moi∣sture and Spirit of Vinegar with a soft fire, and set it in the Sun, and it will be∣come most White, like unto White Starch; or Red if you work with Sol; which are the Form or Soul or Sul∣phur of Luna and Sol, and will weigh a quarter of an Ounce, rather more than less, save that well.

XXVI. Take an Urinal half a foot high, and take of the firm body five Ounces; of the Soul or Sulphur of Sol or Luna, a quarter of an Ounce; and of the Spirit four Ounces: Put all of them into the Urinal, and put on its head or Cover, with its Receiver well closed or Luted. Distil the Water from it, with a most soft Fire, and there will come off the first time, almost three Ounces.

XXVII. Put the Water. on again, without moving the Urinal, and distil it a∣gain, until no more liquor will distil, which do 6 or 7 times, and then every thing will be firm. Then set the same Urinal in Horse-dung seven days, and by the vir∣tue and subtilty of the heat, it will be converted into water.

XXVIII. Distil or filter this water, with stripes or

shreds of Woolen-cloth: a gross part will remain in the bottom, which is nothing worth: All that which is passed the filter congeal, which will be about 4 or 5 Ounces, and save it. When you have congealed it three times, melt ten ounces of the most fine Sol or Luna, and when it is red hot put upon it 4 Ounces (one Coppy said 13 Ounces) of this Medicine, and it will be all true and good Medi∣cine.

XXIX. Likewise melt Borax and Wax, ana, one ounce, to which put of the former Medicine 1 ounce: Put all these upon Mercu∣ry, or any other Metal 3 pound, and it will be most fine Sol or Luna, to all Judgments and Aslays. Thus have I ended this process, in which, if you have any practise or judgment, and know how to follow the Work, you may finish it, or compleat it in 40 days.

XXX. An Appendix teach∣ing how to make Aurum Po∣tabile. Take Sal Armoniack, Sal Nitre, ana 1 pound: beat them together, and make thereof an AR: Then take of the most fine Sol q. v. in thin leaves, and cut into very small pieces, which roul into very thin Rowls, and put them into an Uri∣nal, or like Glass, to which put the AR, so much as to overtop it the depth of an inch.

XXXI. Then nip up the Glass, and put it to putre∣fie in Sand, with a gentle heat, like that of the Sun, for 3 or 4 days, in which time it will come to dissolu∣tion; then break the Glass off at the Neck, and pour∣ing off the AR. easily and leisurely, leave the dissolved Sol in the bottom, and re∣peat this work with fresh AR. 3 or 4 times, and keep the first water, then put on a Helme with Lute, and di∣stil off in Sand: Being cold break the Glass, and take the Sol, and wash it 3 or 4 times in pure warm wa∣ter.

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XXXII. When the Sol is clean from the AR, take of it, and put it into the like Glasses, with rectified S. V. 2 or 3 inches above it; put it into putrefaction as before in Sand, stoping the mouth thereof very close for 3 or 4 days; then put the S. V. out, which will be all blood red. If any thing remains in the Glass undis∣solved, put in more S. V. and let it stand as before: Do this as long as you find any Tincture therein. This is Aurum Potabile.

XXXIII. But if you would have the Tincture alone, distil off the S. V. with a very gentle fire, and you shall find the Tincture at the bottom of the Glass, which you may project up∣on Luna.

Gebri Arabis Summa: The Sum of GEBER ARABS, Collected and Digested, By WILLIAM SALMON, Professor of Physick.

CHAP. XXXVII. An Introduction into the whole Work.

I. PErfection and Imper∣fection of Metalline Bodies, is the Subject of this present discourse; and therefore we treat of things perfecting and corrupting, or destroying, because op∣posites set near to each o∣ther, are the more mani∣fest.

II. That which perfects Imperfect Minerals, is a commixtion of Argent Vive and Sulphur in due propor∣tion, by a due and tempe∣rate decoction in the bow∣els of clean, inspissate, and fixed Earth, joyned with an incorruptible radical hu∣midity, whereby it is brought to a solid, fusible substance, with a conveni∣ent fire and made maleable.

III. But Imperfect Mi∣nerals are made of a com∣mixtion of pure Argent Vive and Sulphur, without due proportion, or a due de coction, in the bowels of unclean, not fully inspissa∣ted, nor fixed Earth, joyn∣ed with a corrupting humi dity, whereby are brought forth Metals of a porous substance, and though fusi∣ble, not sufficiently, or so perfectly maleable as the o∣thers.

IV. Under the first defi∣nition, are concluded, Sol and Luna, each according to their perfection: Under the second Saturn, Jupiter, Mars, and Venus, each ac∣cording to their imperfecti∣on: in which that which is manifest must be hidden, or taken away, and that which is hidden, must be made manifest and brought into operation, which is done by preparing them, by which, their Superstuities will be removed, and their defects, or imperfecti∣on supplied, and the true perfection inserted into them.

V. But the perfect Bodies, as Sol and Luna, need none of this preparation, yet such a preparation they must have, as may subtilize their parts, and reduce them from a Corporality to a fixed Spirituality, that from thence may be made a fix∣ed Spiritual Body, in order to compleat the Great Eli∣xir, whether White or Red.

VI. In both these, viz. the White and Red Elixirs, there is no other thing than Argent Vive and Sulphur, of which one cannot act, nor be without the other: It would be a foolish and vain thing to think to make this Great Elixir or Tincture, from any thing, in which it is not, this was never the intention of the Philoso∣phers, though they speak many things by similitude.

VII. And because all Metalick Bodies are com∣pounded of Argent Vive and Sulphur, pure, or impure, by accident, and not innate in their first nature, there∣fore by convenient prepa∣ration,

'tis possible to take a∣way their impurity; the end of preparation is to take away Superfluities, and sup∣ply the defects.

VIII. For we have con∣sidered the substance of Me∣taline Bodies, perfect and imperfect, to be but one, viz. Argent Vive and Sul∣phur, which are pure and clean before their commix∣tion; and by consideration and experience, we found the Corruption of Imper∣fect Bodies to be by acci∣dent; but that being pre pared and cleansed from all their Superfluities, Cor∣ruption, and fugitive Un∣cleanness, we found them of greater brightness, clear∣ness, and purity, than the naturally perfect Metals not prepared, by which consi∣deration we attained to the perfection of this Science.

IX. The Imperfect Bo∣dies have accidentally Su∣perfluous Humidities, and a Combustible Sulphureity, with a Primary Blackness in them and corrupting them; to gether with an Unclean, Fae∣culent, Combustible, and very gross Earthiness, impedeing Ingress and Fusion: There∣fore it behoves us with arti∣ficial fire; by the help of purified Salts and Vinegars; to remove superfluous acci∣dents, that the only radical substance of Argent Vive and Sulphur, may remain; which may indeed be done by various ways and me∣thods, according as the Eli∣xir requires.

X. The general way of preparation is this. 1. With fire proportional, the whole superfluous and Corrupt humi∣dity in its essence must be e∣levated: and the subtil and burning Sulphureity removed, and this by Calcination. 2. The whole Corrupt sub∣stance of their superfluous burning humidity and black∣ness, remaining in their calx, must be corroded with the following cleansed Salts and Vinegars, till the Calx be White or Red (according to the nature of the body) and is made clean, and pure from all Superfluity and Corruption: These Calxe are cleansed with the 〈◊〉〈◊〉

Salts and Vinegars, by grinding, imbibing and washing. 3. The, whole 〈◊〉〈◊〉 Earthiness, and Com∣bustible, gross Faeculency, must be taken away with the aforesaid things, not having Metallick Fusion, by com∣mixing and grinding them together with the aforesaid Calx, depurated in the aforesaid manner: For∣these in the Fusion or Reduction of the Calx, will remain with themselves the said uncleanness and gross Earthiness, the Body re∣maining pure.

XI. Being thus cleansed, it is Meliorated thus. First, This Purged and Reduced Body is again Calcined by Fire, with the Salts as afore∣said. Secondly, Then with such of these as are Solutive, it must be Dissolved. For this Water is Our Stone, and Argent Vive of Argent Vive, and Sulphur of Sulphur, ab∣stracted from the Spiritual Body, and subtilized or at∣tenuated; which is Melio∣rated, by confirming the E∣lemental Virtues in it, with other prepared things of its own kind, which, augment the Colour, Fixion Weight, Purity and Fusion, with all other things appertaining to the true Elixir.

XII. The Salts and Vine∣gars for this work are thus prepared and cleansed. Com∣mon Salt, and Salt Gem, as also Sal Alcali, and Sandi∣ver, are cleansed by Calci∣ing them, and then casting them into hot water to be Dissolved, which Solution being Filtred is to be coa∣gulated by a gentle fire, then to be Calcined for a Day and a Night in a mo∣derate fire, and so kept for use.

XIII. Sal Armoniack is cleansed, by Grinding it with a preparation of Com∣mon Salt cleansed, and then subliming it in an high Bo∣dy and Head, till it ascends all pure: then dissolving it in a Porphyrie in the open Air, if you would have it in a water, or otherwise keeping the sublimate in a Glass close stopt for use.

XIV. Roch Alums, or

Factitious, or other Alums, are cleansed, by putting them in an Alembick, and extracting their whole Hu∣midity, which is of great use in this Art. The Fae∣ces remaining in the Bot∣tom, Dissolve on a Porphy∣rie, in a moist place, or in water, and then again extract, and keep it for use.

XV. Vitriol of all kinds is cleansed, by dissolving it in pure Vinegar, then Di∣stilling and Coagulating. Or first abstract its Humi∣dity over a gentle fire: the Faeces Caleine, and Dissolve per deliquium, or in their own water, filtre, and Coagulate (or if you please, the water,) and keep it for use.

XVI. Vinegars of what kind or how acute and sharp soever, are cleansed by subtilization, and their Virtues and Effects are Me liorated by Distillation. With these Salts and Vi∣negars, the imperfect Bo∣dies may be prepared, pu∣rified, meliorated and sub∣tilized, by the help of the Fire. Glass and Borax are pure, and need no prepara∣tion.

XVII. Out of the Me∣talline Bodies we compose the Great Elixir, making One substance of many, yet so permanently fixed, that the strongest or great∣est force of Fire cannot hurt it, or make it flie away, which will mix with Metals in Flux, and flow with them, and enter into them, and be permixed with the fixed substance which is in them, and be fixed with that in them which is incombustible; receiving no hurt by any thing which Gold and Sil∣ver cannot be hurt by.

XVIII. Hence we de∣fine Our Stone, to be age∣nerating or Fruitful Spirit and Living water, which we name the Dry water, by Natural proportion cleansed and United with such Union, that its principles can never be separated one from another; to which two must be added, a third, (for shortning the work)

and that is one of the per∣fect Bodies attenuated, or subtilized.

XIX. The generating or Fruitful Spirit, is White in Occulto, and Red and Black on either side, in the Magi∣stery of this work: but in Manifesto, on both sides tending to Redness. And because the Earthy parts are throughly and in their least particles United with the Airy, Watery, and Fiery, so that in Resolution, no one of them can be sepa∣rated, but each with all and every one is dissolved, by reason of the strong Union, which they have with each other in their said least par∣ticles, the Compositum is made one solid, uniform substance, the same in Na∣ture, Properties, and all other respects as that of Gold.

CHAP. XXXVIII. Of the Alchymie of Sulphur

I. SUlphur is a Fatness of the Earth, thickened by a temperate Decoction in the Mines of the Earth, until it be hardened and made dry, homogeneal, and of an Uniform sub∣stance as to its parts. It cannot be Calcined, (with∣out great industry) but with much loss of its substance; nor can it be fixed unless it be first Calcined: but it may be mixed, and its flight in some measure hindred, and its Adustion repressed, and so the more easily Calci∣ned.

II. By Sulphur alone no∣thing can be done, our work from it alone cannot be perfected, the Magistry would be prolonged even to desperation: but with its Compere [Arsenick for the White, and Antimony for the Red] a Tincture

is made, which gives com∣pleat weight to every of the Metals, cleanses and exalts them: and it is perfected with our Magistery, without which it performs to us none of these things, but either corrupts or blackens.

III. He who knows how to commix and Unite it a∣micably with Bodies, knows one of the greatest Secrets of Nature, and one way to perfection: for there are many ways to that Elixir or Tincture. Whatsoever Body is Calcin'd with it re∣ceives weight: Copper from it assumes the likeness of Sol. Mercury sublimed with it becomes Cinnabar. All Bodies, except Sol and Ju∣piter, are easily Calcin'd with it, but Sol most diffi∣culty.

IV. The less Humidity any body has, the easier it is Calcin'd with Sulphur; it Illuminates every body, be∣cause it is Light, Alum, or Salt, and Tincture. It is difficulty Dissolved, be∣cause of its deficiency of Saline parts, but abounding with Oleaginous. It is easi∣ly sublimed because of its Spirit, but if it be mixed with Venus, and United to it, it makes a wonderful Vi∣olet Colour.

V. That Sulphur is a Fat∣ness of the Earth appears from its easie Liquefaction, and Inflamability, for no∣thing is inflamed but what is Oleaginous, or melts easily by Heat, but what has such a Nature: yet has it a perfecting mid∣dle Nature in it; but this middle substance, is not the cause of the perfection of Bodies, or of Argent Vive, unless it be fixed: 'Tis true, its not easily made to fly; [this he means doubtless of its Spirit or Oyl;] yet it is not perfectly fixed: from whence it is evident, that Sulphur is not the whole perfection of the Magistery, but only a part thereof.

VI. Sulphur commixed with Bodies, burns, some more, others less; and some resist its combustion, and some not; by which may∣be known the difference be∣tween

those Bodies which are wanting in perfection, tho' prepared for the great work. Sol is not easily to be burned by Sulphur: The next to this is Jupiter, then Luna, after that Saturn, then Venus, that is more easily burnt, which is farther distant from the Nature of the Perfect.

VII. Also from what Ra∣dix the imperfect Body pro∣ceeded or was generated, it appears from the diver∣sity of Colours after Com∣bustion: Thus Luna obtains a black mixt with Azure: Ju∣piter, a black mixt with a lit∣tle Redness: Saturn a dull black, with much Redness and a Livid Colour: Venus, a black with a Livid; if it be much burnt, if but a little, a pleasant Violet: Mars, a black dull Colour. But if Sulphur be commixt with Sol, he obtains an In∣tense Citrine Colour.

VIII. Sol and Luna Cal∣cin'd with Sulphur, being reduced, return into the Nature of their own pro∣per Bodies, Jupiter, Cal∣cin'd and reduced, recedes its greater part: Saturn has sometimes a greater, some∣times a lesser part destroy∣ed. But Saturn and Jupi∣ter are both preserved, by a right and gentle Reducti∣on, yet they rather tend to another Body than their own, as Saturn into a dull Coloured [Regulus of] An∣timony, Jupiter into a bright Coloured [Regulus of] An∣timony. Venus is diminished in the Impressions of Fire in her reduction, but with∣al ponderous, augmented in weight, soft, of a dull Citrine Colour, partaking of blackness: And Mars is more diminished in the Impression of the Fire than Venus; by which things are found out, the Nature of all Bodies that are alte∣red.

IX. The Preparation of Sulphur 1. Take the best Green Sulphur Vive, Grind it to a subtil Pouder, Boyl it in a Lixivium of Pot-Ashes and Quicklime, gathering from the Superficies its Oyliness, till it appears to be clear. Stir the whole with a Stick, and im∣mediately

decant the Lixivium with the pure parts of the Sulphur, leaving the more gross parts behind: let the Li∣quor cool, and pour upon it a fourth part of the quantity, of Spirit of Vinegar; so will a white Pouder precipitate, white as Milk, which dry with a gentle Heat, and keep for use.

X. 2. Take of this prepa∣red white Sulphur; Scales of Iron Calcin'd to Redness; Roch-Alum well Calcin'd, ana One Pound, Common Salt prepared, Half a Pound: In∣corporate all these well by Grinding them together with Vinegar, that the whole may be Liquid, which then boil, stirring it till it be all very black: then dry and grind to a fine Pouder, which put into an Aludel of a Foot and half high, with a large Cover, and let the Cover of the Alembick have a broad Zone or Girdle, for Conservation of the Spirits elevated, then sublime according to Art: the light Flos which adheres to the sides of the Alem∣bick, cast away, for it is combustibe, defiled, and defiling. But the close, compact, or dense Matter sublimed in the Zone, put by it self into a Phial, and Decoct it upon an Ash Heat, so long till its Combustible Humidity be exterminated, then keep it in a clean Vessel for use: Note, that Sulphur and Arsenick sub∣limed from the Calx of Copper, are more whiten∣ed, than when sublimed from the Calx of Iron.

CHAP. XXXIX. Of the Alchymie of Arsenick.

1. ARsenick, is also a fat∣ness of the Earth, as is afore declared of Sul∣phur, having an inflamable substance, and a subtil matter like to Sulphur; but it is diver∣sified from Sulphur in this, viz. That it is easily made a

Tincture of Whiteness, but of Redness with great diffi∣culty; whereas Sulphur is easily made a Tincture of Redness, but of Whiteness, most difficultly.

II. Of Arsenick, there is a Citrine and a Red, which are profitable in this art, but the other kinds not so: Arsenick is fixed as Sulphur, but the sublimation of ei∣ther is best from the Calx of Metals: But neither Sul∣phur nor Arsenick, are the perfective matter of this Work, they not being com∣pleat to perfection, though they may be a help to per∣fection, as they may be u∣sed. The best kinds of Arsenick, are the Scissile, the Lucid, and Scaly.

III. This Mineral also (like as Sulphur) has a perfecting middle Nature in it, which yet is not the cause of the perfection of Bodies, or of Argent Vive; unless it be fixed; but be∣ing fixed, this Spirit is an agent of the White Tin∣cture: What we have said of Sulphur in the former Chapter, at Sect. 5. may be understood here.

IV. Because in Arsenick the Radix of its Minera, in the action of Nature, has many inflamable parts of it resolved, therefore the work of its separation is easie, this being the Tincture of Whiteness, as Sulphur is of Redness.

V. To prepare Arsenick. Being beaten into fine pou∣der, it must be boiled in Vinegar, and all its combu∣stible fatness extracted as in Sulphur, Chap. 38. Sect. 9. Then take of the prepared Arsenick, Copper calcin'd, ana one Pound: Alum calcin'd, common Salt prepared, ana half a Pound: Having ground them well together, moisten the mixture with Spirit of Vinegar, that it may be liquid, and boil the same, as you did in the Sulphur: Then sublime it in an 〈◊〉〈◊〉, with an Alembick, of the heighth of one foot: what as∣cends white, dense, clear, and lucid, gather and keep it, (as sufficiently prepared) for the use of the Work.

VI. Or thus: Take of Arse∣nick prepared by boiling, filings of Copper, ana one Pound: Common Salt, half a Pound: Alum calcined four Ounces; grind them exactly with Spi∣rit of Vinegar, then moisten till they be liquid, and stir them over a fire till the whole be blackened: Again, Imbibe and dry, stirring as before, do this a third time, then sublime as above directed.

VII. To fix Arsenick and Sulphur. They are fixed two ways, viz. 1. By ma∣nifold Sublimations. 2. By precipitation of them subli∣med into heat. The first way. Reiterate their Subli mations in the Vessel Aludel, till they remain fixed. This Reiteration is made by two Aludels, with their two Heads, or Covers in the following order, that you may never cease from the Work of Sublimation, until you have fixed them. There∣fore so soon as they have ascended into one Vessel, put them into the other, and so do continually, ne∣ver suffering them long to abide, adhering to the sides of either Vessel, but con∣stantly keep them in the elevation of fire, till they cease to sublime.

VIII. The second way. This is by praecipitating it sublimed into heat, that it may constantly abide there∣in, until it be fixed: and this is done by a long glass Vessel, the bottom of it (made of Earth not of Glass, because that would crack) must be artificially joyned with good luting; and the ascending matter, when it adheres to the sides of the Vessel, must with a Spatula of Iron, or Stone, be put down to the heat of the bottom, and this pre∣cipitation repeated, till the whole be fixed.

IX. To sublime Arsenick. Take Arsenick, filings of Ve∣nus ana one Pound, Common Salt half a Pound: Alum Calcin'd four Ounces, mortifie with Vinegar, stirring over a fire till all be black: Again, Imbibe and dry, stirring as be∣fore, which repeat again; then sublime, and it will be profita∣ble.

CHAP. XL. Of the Alchymie of the Marchasite.

I. THE Marchasite is sublimed two ways, 1. Without Ignition. 2. With Ignition, because it has a two-fold substance, viz. One pure Sulphur, and Argent Vive mortified. The first is profitable as Sulphur; the second as Argent Vive mor∣tified, and moderately pre∣pared. Therefore we take in this last, because by it we are excused from the former Argent Vive, and the labour of mortifying it.

II. The intire way of the sublimation of this Mineral is, by grinding it to pouder, and putting it into an Aludel, subliming its Sulphur with∣out Ignition; always and very often removing what is sublimed. Then aug∣ment the force of the fire into Ignition of the Aludel. The first sublimation must be made in a Vessel of Sub∣limation, and so long conti∣nued, till the Sulphur is se∣parated; the process being successively and orderly continued, until it is mani∣fest that it has lost all its Sulphur.

III. Which may be known thus: When its whole Sul∣phur shall be sublimed, you will see the colour thereof changed into a most pure White, mixt with a very clear, pleasant, and coele∣stine colour: Also you may know it thus: Because if it has any Sulphur in it, it will burn and flame like Sul∣phur; but what shall be se∣condly sublimed after that sublimate, will neither be inflamed, nor shew any properties of Sulphur, but

of Argent Vive mortified, in the reiteration of sublima∣tion.

IV. You must get a so∣lid, strong, well baked Earthen Vessel, about three foot high, but in breadth Diametrically no more than that a hand may commodi∣ously enter: The bottom of this Vessel, (which must be made so that it may be separated and conjoyned, must be made after the form of a plain wooden Dish, but very deep, viz. from its brim to the bottom about seven or eight Inches; from that place, or moveable bot tom to the head, the Vessel must be very thickly and accurately glazed within: Upon the head of the Ves∣sel must be fitted an Alem∣bick, with a wide Beak or Nose: Joyn the bottom to the middle, with good te∣nacious lute (the Marcha∣site being within that bot∣tom) then set on the Alem∣bick, and place it in a For∣nace, where you may give as strong fire, as for the fu∣sion of Silver or Copper.

V. The top of the For∣nace must be fixed with a flat Hoop, or Ring of Iron, having a hole in its middle, fitted to the greatness of the Vessel, that the Vessel may stand fast within it: Then lute the junctures in the cir∣cuit of the Vessel and the Fornace, lest the fire pas∣sing out there, should hin∣der the adherency of the subliming flowers, leaving only four small holes, which may be opened or shut in the flat Ring or Hoop afore∣said, through which Coals may be put in round about the sides of the Fornace: Likewise four other holes must be left under them, and between their spaces for the putting in of Coals, and six or eight lesser holes, proportionate to the mag∣nitude of ones little finger, which must never be shut, that thereby the fire may burn clear: Let these holes be just below the juncture of the Fornace, with the said Iron Hoop.

VI. That Fornace is of great heat, the sides of

which are to the height of two Cubits, and in the midst whereof is a Round, Grate, or Wheel filled full of very many small holes close to∣gether, (wide below or un∣derneath, but small above, or in the superior part,) and strongly annexed to the Fornace by luting, that the Ashes or Coals may the more freely fall away from them, and the said Grate be continually open for the more free reception of the air, which mightily aug∣ments the heat of the fire.

VII. The Vessel is of the asoresaid length, that the Fumes ascending may find a cool place and adhere to the sides, otherwise was it short, the whole Vessels would be almost of an equal heat, whereby the subli∣mate would fly away, and be lost. It is also Glased well within, that the Fumes may not peirce its Pores and so be lost; but the Bottom which stands in the Fire is not to be Glazed, for that the Fire would melt it; nor unglazed would the matter go through it, for that the Fire makes it rather to as∣cend.

VIII. Now let your Fire be continued under your Vessel, till you know that the whole matter is ascend∣ed into flowers, which you may prove by putting in a Rod of Earth well burned with a Hole in its end, through a Hole in the Head, about the bigness of ones little Finger, putting it down almost to the middle there, or nigh the matter from whence the sublimate is rais∣ed; and if any thing as∣cends and adheres to the Hole in the Rod, the whole matter is not sublimed, but if not, the sublimation is ended.

IX. That the Marchasite consists of Sulphur and Ar∣gent Vive, it is sufficiently evident; for if it be put into the fire, it is no sooner Red Hot, but it is Inflam∣ed and burns: also if mix∣ed with Venus, it gives it the Whiteness of pure Sil∣ver; so also if mixed with Argent Vive, and in its sub∣limation it yields a Coelesti∣al

Colour, with a Metalick Lucidity.

X. To prepare the Mar∣chasite. Take the fine Pouder of the Mineral, spread it an Inch thick over the Bottom of a large Aludel, and gather the Sulphur with a gentle fire. When that is ascended; take off the Head or Alembick, and having applied another, augment the Fire, then that which has the place of Argent Vive Ascends, as we have be∣fore declared.

CHAP. XLI. Of the Alchymie of Magnesia, Tutia, and other Minerals.

I. THE Sublimation of Magnesia and Tutia is the same with that of the Marchasite, for that they cannot be sublimed with∣out Ignition, having the same cause, the same Ope∣ration, and the same Gene∣ral method: likewise all imperfect Bodies, are subli∣med in the same order, with∣out any difference, except that the Bodies of the Me∣tals must have a more vehe∣ment fire than the Marcha∣site, Magnetia and Tutia: nor is there any diversity in Metaline sublimation save, that some need the addition of some other sub∣stance to make them sub∣lime or rise.

II. But in the sublima∣tion of Imperfect Metaline Bodies, no great quantity of the Body to be sublim∣ed, must be at once put into the bottom of the Ves∣sel, because much Metaline substance, holds the parts faster, and hinders the sub∣liming: also the bottom of the sublimatory should be

flat, not Concave, that the Body equally and thinly spread upon the bottom, may the more easily su∣blime in all its parts.

III. Such Bodies as need the admixtion of other sub∣stances, are Venus and Mars, by reason of the slow∣ness of their fusion: Venus needs Tutia; and Mars Arsenick, and with these they are easily sublimed, for that they well agree with them. Therefore their sublimation is to be made as in Tutia, and o∣ther like things, and to be performed in the same me∣thod and order, as in the former Chapter.

IV. Now Magnesia has a more Turbid and Fixed, and less inflamable Sulphur, and a more Earthy and fae∣culent Argent Vive, than the Marchasite, and therefore the more approximate to the Nature of Mars.

V. But Tutia is the fume of White Bodies; for the Fume of Jupiter and Ve∣nus adhering to the sides of the Fornaces where these Metals are wrought, does the same thing that Tutia does: and what a metalick Fume does not, without the admixtion of some o∣ther Body, neither will this likewise do.

VI. And by reason of its subtilty, it more pene∣trates the profundity of a Metaline Body, and alters it more than it does its own Body, and adhears more in the Examen, as by ex∣perience you may find: and whatever Bodies are altered by Sulphur of Ar∣gent Vive, will also neces∣sarily be altered by this, because of their Unity in Nature.

VII. To prepare Tutia. Pouder it very fine, and put it into and Aludel and by strong Ignition, or help of vehement fire, cause the Flowers to ascend or su∣blime, so is it prepared for use. It is also dissolved in Spirit of Vinegar, having been first Calcin'd, and so it is also well prepared.

VIII. Also it is certain, that many necessary things for our purpose, are ex∣tracted from Imperfect Bo∣dies, which need yet a far∣ther preparation, as first Ce∣ruse; which is thus prepa∣red: Wash it in Spirit of Vinegar, and separate it from its more gross parts; and the Milk coagulate in the Sun, and it is prepa∣red.

IX. Spanish White, Tin, Putty, and Minium, are pre∣pared after the same man∣ner, by dissolving them in Spirit of Urine, and then filterating and coagulating in the Sun as before.

X. Verdegrise is dissolved in Spirit of Vinegar, and rubified, being gently con∣gealed, with the soft heat of a gentle fire; and then it is prepared, and made fit for the Work.

XI. Crocus Martis is dis∣solved in Spirit of Vinegar, and filtred: This Red Wa∣ter being congealed, yields an excellent Crocus fit for use.

XII. AEs Ustum, or Cop∣per calcin'd, is to be ground to pouder, and washed with Spirit of Vinegar, after the same manner as we taught in the preparation of Ce∣ruse: So in like manner Li∣tharge of Gold and Silver: You may also dissolve these things again, and they will be purer: You may also use them either dissolved or congealed; this is a pro∣found Investigation.

XIII. Antimony is Calci∣ned, Dissolved, Filtred, Congealed, and ground to pouder, and so it is pre∣pared.

XIV. Cinnabar must be sublimed from Common Salt once, and so it is well prepared for use.

XV. The fixation of Mar∣chasite, Magnesia and Tutia. You must after the first sub∣limation of them is finished, cast away their foeces; and then reiterate their sublima∣tion,

so often returning what sublimes to that which remains below of either of them, till they be fixed, which must be done in pro∣per subliming Vessels.

CHAP. LXV. Of the Alchymie of Saturn.

I. TO prepare Lead. Set it in a Fornace of Calcination, stirring it while it is in Flux, with an Iron Spatula full of Holes, and drawing off the scum, till it be converted into a most fine pouder: Sift it, and set it in the Fire of Calcinati∣on, till its fugitive and in∣flamable substance be abo∣lished: Then take out this Red Calx, imbibe, and grind it often with Com∣mon Salt cleansed, Vitriol purified, and most sharp Vinegar, which are the things to be used for the Red; but for the White, Common Salt, Common Alum, and Vinegar.

II. Your matter must be often imbibed, dryed, and ground, till by the benefit of the aforesaid things, the uncleanness be totally re∣moved: Then mix Glass therewith, and cause the pure body to descend, that descending (by means of a vehement heat) the pure body may be reduced.

III. Calcine it again with pure Sal Armoniack (as you do Jupiter) and most subtily grind and dissolve it by the way aforesaid, for this is the water of Argent Vive and Sulphur proportionally made, which we use in the Com∣position of the Red Elixir.

IV. Lead is a Metalick Body, livid, earthy, pon∣derous, mute, partaking of a little Whiteness, with much

paleness, refusing the Cine∣ritium, and Cement, easily extensible in all its dimen∣sions, with small Compres∣sion, and very fusible with∣out Ignition. Yet some Men say, that Lead in its own Nature, is much appro∣ximated to Gold; these judge of things, not as they are in themselves, but ac∣cording to sense, being void of Reason, and not con∣ceiving the Truth.

V. It has much of an Earthy substance, and there∣fore is washed, and by a Lavament converted into Tin, by which it appears, that Tin is more assimilated to the perfect. It is also by Calcination made Minium; and by hanging over the Vapour of Vinegar, it is made Ceruse. And tho it is not near to perfection, yet by our Art, we easily convert it into Silver, not keeping its Weight in trans∣mutation, but acquiring a new Weight, which it ob∣tains by our Magistry. It is also the Tryal of Silver in the Cupel, as we shall hereafter shew.

VI. It differs not from Tin, after repeating its Calci∣nation to the reduction there∣of, save, that it has a more uncleansubstance commixed of a more grose Sulphur, and Argent Vive, the Sul∣phur being more burning and adhaesive to the Argent Vive. It has a greater Ear∣thy 〈◊〉〈◊〉 than Jupiter, which appears by washing of it with Argent Vive; and more Faeculency comes from it by washing than from Jupiter, and its first Calcination is easier per∣formed than in Tin, be∣cause of its Earthiness: and because its foulness is not rectified as in Jupiter, by repeated Calcinations, it is a sign of greater impurity in its principles, and in its own Nature.

VII. Its Sulphur is not se∣parated from it in fume, but is of a Citrine Colour, of much Yellowness, the like of which is remaining be∣low at the bottom, which shews that it has much of a Combustible Sulphur in it, and because the Odour of

Sulphureity is not removed from it in a short time, it shews that it approaches to the Nature of fixed Sul∣phur, and is Uniformly commixed with the sub∣stance of Argent Vive. Therefore when the fume ascends, it ascends with the Sulphur not burning, whose property is to create Citri∣nity.

VIII. And that the quan∣tity of its not burning Sul∣phur is more than in Tin, appears for that its whole Colour is changed into Ci∣trinity, in Calcination, but of Tin into White: Whence the cause appear why Ju∣piter in Calcination is more easily changed into a hard Body than Saturn: the burn∣ing Sulphureity being more easily removed from Jupi∣ter than Saturn, one of the causes of its softness is re∣moved; whence (being Calcined) it necessarily fol∣lows it must be hardened: but Saturn, because it has both the causes of softness strongly conjoyned, viz. much burning Sulphur and much Argent Vive, it is not easily hardened.

IX. Bodies having much Argent Vive, have much of Extension, but such as have little Argent Vive, have little Extension. Thus Jupiter is more easily and subtily extended than Sa∣turn. Saturn more easily than Venus. Venus more easily than Mars. Luna more subtily than Jupiter. And Sol more subtily than Luna.

X. The Cause of Indu∣ration or hardening is fixed Argent Vive, or fixed Sul∣phur; but the cause of soft∣ness is Opposite. The cause of Fusion is also twofold, to wit, of Sulphur not fixed, and Argent Vive of what kind soever; Sulphur not fixed is necessarily a cause of Fusion without Ignition. This is evident in Arsenick, for projected on Bodies dif∣ficult to be Fused, it makes them of easie Fufion, with∣out Ignition: and the cause of Fusion with Ignition is fixed Argent Vive. But the Impediment of Fusion is fix∣ed Sulphur.

XI. From hence it ap∣pears, That seeing Bodies of greatest perfection, con tain the greatest quantity of Argent Vive: Those Imper∣fect Bodies holding more of Argent Vive, must needs be more approximate to the perfect — whence it follows, that Bodies of much Sul∣phureity, are Bodies of much Corruption.

XII. From hence it is e vident, that Jupiter is near to the perfect, seeing it par∣ticipates more of Perfection, but Saturn less; Venus yet: less, and Mars least of all. And as to the Medicines, compleating them, it is clear, that Venus is the most perfective of Medicine; Mars less, Jupiter yet less; and Saturn least of all.

XIII. Thus according to the diversity of Bodies, di∣versity of Medicines are found out: A hard Body, that can endure Ignition re quires one Medicine; but the soft, that abides not Ig∣nition another; that one may be softned and attenu∣ated in its profundity, and equalized in its substance; but the other hardned, and its occult parts inspissa∣ted.

XIV. There are three degrees which the Imper∣fect Bodies, chiefly Saturn and Jupiter must obtain, in order to perfection: First, Cleanness, or Brightness: Secondly, Hardness, or Densness, with Ignition in fusion. Thirdly, Fixation, by taking away their fugi∣tive substance.

XV. They are cleansed (viz. Saturn and Jupiter) in a threefold manner: 1. By Mundifying. 2. By Calci∣nation and Reduction: 5. By Solution. First, By things purifying they are cleansed two ways, either by reducing them into a Calx, or into the Nature of Bodies: reducing into a Calx, they are purified ei∣ther by Salts, or Alum, or Glass: Thus, when the Bo∣dy is Calcin'd, put upon its Calx, water of Alums, or Salts, or Glass mixed with it, and reduce it to a Body,

which so often reiterate till they look purely clean: For seeing Alums, Salts, and Glass, are fused with ano∣ther kind of fusion than Bo∣dies, therefore they are se∣parated from them, retain∣ing with themselves the earthy substance, the purity of the Bodies being only left.

XVI. Or thus. Let Sa∣turn or Jupiter be filed, and mix therewith Alums, Salts, and Glass, and then redu∣ced into a body, and this so often to be repeated till they be well cleansed: They are also cleansed by way of Lavement with Argent Vive, of which we have spoken before.

XVII. The second way of cleansing Saturn and Jupiter, by Calcination and Reduction with sufficient fire, where∣by they are freed from a twofold corrupting sub∣stance, 1. One inflamable and fugitive. 2. Another earthy and faeculent; be∣cause the Fire elevates and consumes every fugitive sub∣stance. And by reduction the same fire, divides every substance of earth, with its proportion: See Sect. 1, 2, 3. above.

XVIII. The third way of cleansing Saturn and Jupiter by Solution of their substance, and by reduction of that likewise, which is dissolved from them; for that solution reduced makes them more clean, than any other way or kind of preparation what∣soever, except that by Sublimation, to which this is equivalent.

XIX. Induration, or hard∣ning of their soft substance. This is done with Ignition in their Fusion, thus. With Saturn or Jupiter the sub∣stance of Argent Vive, or Sulphur fixed, or of Arsenick, must be mixed in their pro∣fundity: Or, they must be mixed with hard, and not fusible things, as the Calx of Marchasite, and Tutia, for these are united with, and embraced by them, and harden them so, that they flow not, till they are red hot. The same thing is al∣so compleated by our Me∣dicine

perfecting them, of which hereafter.

XX. Fixation, by removal of their fugitive substance. This is done by calcination in a fire proportional to their substance: In order to which, 1. All their corrup∣ting adustive substance must be cleansed from them as aforesaid. 2. Then their earthy superfluity must be taken away. 3. They must be dissolved and Reduced, or compleatly washed in a Lavement of Argent Vive. This is necessary and profi∣table.

XXI. Saturn is specially hardened by a Calcination with the Acuity of Salt, and by Talk it is especially deal∣bated, as also by Marchasite and Tutia. Calcine Saturn fluxed with common Salt putrefied, stirring it continu∣ally with an Iron Spatula, till it comes to Ashes. De∣coct it for one Natural day, and let it be a little Fiery hot, but not much; then wash it with pure clean wa∣ter, and Calcine it for 3 daies till it be Red both within, and without. If you would have it to be prepared for the White, Im∣bibe it with water of White Alum, and reduce it with Oyl of Tartar, or its Salt. But if you would have it for the Red, Imbibe it with the water of Crocus Martis, and of Verdigrise, and re∣duce it with Salt of Tartar as before: This work Rei∣terate as often as need re∣quires.

XXII. The Calcination of Saturn and Jupiter. Let a great Test (or Calcining Pan) be placed in a For∣nace, and put Saturn and Jupiter into it, with as much common Salt prepa∣red, and Roch Alum Cal∣cined: being in Flux, let the Metal be continually. stirred with an Iron Spatu∣la full of holes, till the whole be reduced to Ashes, which sift, and set chem in the Fire again, keeping them continually Red Fire Hot till the Calx of Jupiter is whiten∣ed or that of Jupiter is rubi∣fied as Minium.

XXIII. The Regimen of

Saturn and Jupiter for the White. Take Saturn purifi∣ed three Pound, melt or add to it clean or purified Mercury twelve Pound, stirring the whole that they may be mixed: This mixture put into a Bolt-Head of a Foot in Length, which place in the Athanor with a gentle Fre for a week. Take purified Jupiter one Poind, melt and add purified Mercury 12 Pound, doing in all respects as before with Sa∣turn. In this weeks time you will have a Paste dissolved, fit to be Fermented with the White Ferment, Thus.

XXIV. Take of the White Ferment one Pound, of the Paste of Saturn two Pounds, of the Paste of Jupiter three Pounds: These being dissolved, mix through their least parts, and set in putrefaction, (in a moderate Fire, like as in dis∣solution) for seven daies: Then take them out well mix∣ed and Strain or Squeeze their more Liquid parts through a Cloth: The thick Matter re∣maining, put into a Glass, Seal it well up, and place it in an Athanor for the time aforesaid, which do thrice, till it has Imbibed all the humidity. Then put the Vessel with its Matter into a Fornace of Fixa∣tion for twelve daies, which done, take it forth, and reduce it with things reducing; so will you find that which our Ancestors found not without great Study, viz. The Ge∣nerated, generating. Prove this upon the Cineritium or Cupel with Lead, and you will find the Body perfect in Whiteness, perpetually generating its like.

XXV. The Regimen of Saturn is also compleated, if being prepared and dis∣solved, (I suppose he means in his dissolutive Water, made of Nitre and Vitriol) it be mixed with a third part of its Red Ferment dissolved also; and then Di∣stilling off the Water, and Cohobating seven times. Re∣duce it to a Body, and prove it by its Examen, and you will rejoyce in the bountiful Body which is generated.

XXVI. White Medicines for Saturn: also solar Medicines for Saturn. Because the Me∣dicines, and the work are

wholly or altogether the same, as for Jupiter, and that in the Chapter of Ju∣piter we have explicitely and largely declared the matter, we shall refer you thither, saying no more thereof in this place, see Chap. 43. Sect. 16, 17, 18, 19, 20, 21. following.

CHAP. XLIII. The Alchymie of Jupiter.

I. TO prepare Jupiter. Put it into a fit Vessel, in a Fornace of Calcination, and make a good Fusion, stirring the melted Metal with an Iron Spatula full of holes, drawing off the Scum as it arises, and again stirring the Body, and thus continu∣ing till the whole quantity is reduced to Pouder or Ashes. This Pouder sift, and replace it in the Fornace again in the same heat of Fire, stirring it often, for 24 hours, till its whole ac∣cidental and superfluous hu∣midity is abolished with all its combustible and corrup∣ting Sulphur. Then often well wash it with common Salt cleansed, and Alum purified, and sharp Vinegar, and dry it in the Sun or Air. Grind it again, washing and drying it; doing this so long till by the acuity of the Salts, Alums, Vinegar, its whole humidity, blackness and un∣cleanness is taken away. This done, add Glass in fine Pouder to it, impaste the whole together, and with a sufficient Fire make it flow in a Crucible with a hole in its bottom, set with∣in another, so will the pure and clean Body descend, the whole Earthy and Fae∣culent substance remaining above with the Glass, Salts, and Alums; in which pure Body is an equal and perfect proportion Argent Vive, and

White Sulphur not burning. Then Calcine this pure Body with pure and clean Sal Armoniack, till it be in weight, equal or therea∣bout: being well and per∣fectly Calcined, Grind the whole well and long upon a Porphyrie, and set it in the open Air in a Cold moist place; or in a Glass Vessel in a Fornace of Solution, or in Horse-Dung, till the whole be dissolved, aug∣menting the Salt if need be. This Water ought to be esteemed, for it is what we seek for in the whole.

II. Tin is a Metallick Body, White, Livid, not pure, and a little sounding, partaking of little Earthi∣ness, possessing in its Root harshness, softness, easiness of Liquefaction without Ig∣nition not abiding the Cupel or Cement, but extensible un der the Hammer. Therefore Jupiter among Bodies dimi∣nished from perfection, is in the Radix of its Nature of affinity to Sol and Luna, but more to Luna, and less to Sol.

III. Jupiter, because it re∣ceives much whiteness from the Radix of its generation, it whitens all other Bodies which are not White, but it has a fault, that it breaks or makes brittle all other Bo∣dies, except Saturn and most pure Sol: Jupiter adheres much to Sol and Luna, and therefore does not easily re∣ceede from them in the exa∣men or Tryal by the Cupel. The Magistery of this Art, gives it a Tincture of Red∣ness, that shines in it with inestimable brightness: It is hardened and cleansed more easily than Saturn. He who knows how to take away its Vice of breaking, will suddenly reap the Fruit of his Labour with joy, be∣cause it agrees so well with Sol and Luna, and will never be separated from them.

IV. In Calcining Tin, a Sulphureous stink arises, from its Sulphur not fixed; and tho it gives no flame, yet it is not fixed, for its not flaming is by reason of the great abundancy of

its Argent Vive, preserv∣ing from Combustion: So that in Tin is a two-fold Sulphur, and a two-fold Ar∣gent Vive: one Sulphur less fixed, sending forth a stink; the other more fixed, be∣cause it abides with the Calx in the Fire and stinks not.

V. there is also a twofold substance of Argent Vive in it, one not fixed, and the other sixed: because it makes a Crashing noise be∣fore its Calcination, but af∣ter it has been thrice Calci∣ned, that Crashing ceases, which is caused by its fugi∣tive Argent Vive being flown away. This is evi∣dent in Lead being wash't with Argent Vive, and then melted in a very gentle fire, some part of the Mercury will remain with the Lead, and will give to it this stridor, converting the Lead into Tin.

VI. On the contrary al∣so, Tin may be converted into Lead: For by a mani fold repetition of its Calci∣nation, and a fire fit for its reduction, it is turned into Lead; but especially when by subtraction of its Scoria, it is calcin'd with a great fire.

VII. Now after the re∣moval of these two Sub∣stances, viz. Sulphur, and Argent Vive from Jupiter, you will find that it is livid, and weighty as Lead, yet partaking of greater white∣ness than Lead, and there∣fore more pure than Lead: In which is the equality of fixation, of the two com∣pounding things, viz. Sul∣phur and Argent Vive, but not the equality of quan∣tity, because in the Com∣mixtion, the Argent Vive, is super-eminent.

VIII. Now if there were not in its proper nature a greater quantity of Argent Vive than of Sulphur, Argent Vive would not easily ad∣here to it: For which rea∣son it adheres with difficul∣ty to Venus; but with much greater difficulty to Mars, by reason of the small quan∣tity of Argent Vive contain∣ed therein; the sign of which, is the easie fusion of the one, and the difficult fusion of the other.

IX. But the fixation of these two substances re∣maining, approaches nigh to firm fixation, yet is it not absolutely fixed, which is evident from the calcinati∣on of its body, and after calcination, the exposing the same to the most strong fire; for by that, division is not made, but the whole substance ascends, yet more purified, from whence it ap∣pears, that the burning Sul∣phur in Tin, is more easily separated than that in Lead: And, that, because its cor∣rupting Properties are not radical, but accidental, therefore they are the more easily separated, and its mundification, Induration, and fixation, the more speedy.

X. And because, that af∣ter Calcination and Reduction, we found in its fume a citrinity, through the great force of fire; we judged, that it contained in its body much sixed Sulphur: By these Operations you may find out the Principles of Bodies, and the Properties of Spi∣rits.

XI. At Sect. 14, 15, 16, 17, 18, 19, 20, 21, 22. of the former Chapter, we have shewn the farther prepara∣tions of Tin, which because they are so plainly expres∣sed there, are needless to be again repeated here. Yet there are other special Pre∣parations which are the following, to wit, by Calci nation, by which its sub∣stance is more hardened, which happens not to Sa∣turn. Also, by Alums, for these properly harden Ju∣piter. Also, by Conservation of it in the fire of its Calci∣nation, for by this it loose its stridor or Crashing, and fraction of bodies likewise, the which in like manner happens not to Saturn.

XII. Calcine Jupiter (as Saturn at Sect. 21. of the former Chapter with Com∣mon Salt purified) and whi∣ten its Calx for three days as in Saturn: But see you err not in its Reduction, for that is difficult unless it be made in the Fornace, by Cineritium or Cement; then it is done with ease. But

that you may not err, joyn that Body which you would reduce, in equal parts with that by which you make the reduction, and co-unite the divided Calx: But in Tinctures there is another consideration, for the mat∣rer tinging must be multi∣plied upon the matter to be tinged, till the Tincture appear in the Body or Me∣dicine.

XIII. After you have found these two Leads, and found their color and bright∣ness, with other things ac∣cording to your desire; possibly they may yet want Ignition; then you must thus proceed. Dissolve Tutia calcined, and Tin calcined, mix both Solutions, and with that water imbibe the Calx of Tin time after time, until the Calx has imbibed an eighth part of the Tutia, then reduce it into a Body, and you will find it to have Ignition, and that good: if not, reiterate the same la∣bour, till due Ignition be ac∣quired. All Waters dissolu∣tive of Bodies and Spirits, we shall hereafter shew you, every one of them ac∣cording to their kind.

XIV. With Talck, or Mercury or pure Luna (which is more profitable) deduced to this by calcining and dissolving, you may acquire the compleat Igniti∣on and hardness of Saturn and Jupiter, with incom∣parable brightness: but Spe∣culations in these things without practise, is not ve∣ry available.

XV. To Grind, to De∣coct, to Inhumate, to Cal∣cine, to Fuse, to Destroy, to Restore or Reduce, and to cleanse Bodies, are effectu∣all works: with these Keys you may open the Occult Inclosures of our Arcanum, and without them, you shall never sit down at the Repasts of satisfactions.

XVI. A White Medicine for Jupiter and Saturn pre∣pared. Take of fine Luna one Pound, living Mercury eight Pound, Amalgamate, and waste the Amalgama with spirit of Vinegar and common Salt prepared, until it acquires

a Coelestial or Azure Colour. Then extract as much of Mer∣cury as you can, by strongly expressing the mixture through a thick Cloth. To this add Mercury sublimate, double the weight of the Luna, grind them well together, then De∣coct the mixture 〈◊〉〈◊〉 a Bolt-Head, firmly closed for 24 hours: Decoct the same again, then break the Vessel, and then separate that which is Sub∣limed from the Inferior Red∣dish Pouder. But take heed of giving too great a Fire, for that would cause the whole to flow into one black Mass. Put the Pouder upon a Por∣phyrie stone, add to it two parts of Sal Armoniack pre∣pared, and one part of Mer∣cury sublimed; grind all ve∣ry well together, and imbibe the mixture with the Water of Sal Alcali or Sal Nitre, if you cannot get the other, or Salt of Pot-Ashes: when imbibed, Distil off with a gen∣tle Fire the whole Water, till that remains in the bottom is melted like Pitch: Cohebate the same Water, repeating this Work thrice. Then take out the Matter, grind it on a stone, and dry it very well: Imbibe again with rectified Oyl of Eggs, or with Sal Alkali, or Oyl of Salt of Pot-Ashes, or of Nitre, or Tartar, until it will flow with Ingress. Pro∣ject one part upon five parts of Tin prepared, and it will be perfect Luna of the second Order, without Error.

XVII. Another White Medicine for Jupiter and Saturn prepared. Take Talk Calcined, and grind it with as much as it self of Sal Ar∣moniack; sublime it three or four times; dissolve into Water, and therewith Imbibe Luna calcined (as you did in the former) so often as until it has drunk in as much as its own weight is, and give in∣gress to it with the Oyls afore∣said, and project one part up∣on 10 parts of Jupiter prepa∣red, and it will be all fine Luna.

XVIII. Another White Medicine for Saturn and Jupiter prepared. Take Luna 1 pound dissolved in its own water (made of Nitre and Vitriol) to which add Talck calcined and dissolved 1 pound: Distil off the Water,

cohobating 3 or 4 times, con∣geal and incerate with Arse∣nick sublimed, until it flow and have Ingress: project 1 part upon 8 parts of Jupiter prepared, and 'twill be all fine Luna. These three Medi∣cines you may project up∣on Saturn prepared for the White, but then the Saturn must be prepared and cal∣cined for three days, by Sect. 21. of the former Chapter.

XIX. A Solar Medicine for Jupiter and Saturn pre∣pared. Calcine Sol, amalga∣ting first with Mercury, as in Luna, express the Mercury through a Cloth; then grind it with twice so much as it self of common Salt prepared; set the whole over a gentle fire, that the remaining Mercury may receed. Extract the Salt with sweet water, dry the Calx, from which sublime as much Sal Armoniack, revert∣ing the sublimed Salt four times; dissolve it in A. F. made of Vitriol, Nitre, and Alum; dissolve also Crocus Martis made by calcination, or Copper calcined red: joyn these Waters in equal parts; draw off the Water by distillation, and cohobate four times: then dry the matter and imbibe it with Oyl of Tartar rectified (as heretofore is taught) un∣til it flows as Wax, and by projection will tinge four parts of Saturn or Jupiter into Gold Obrizon.

XX. Another Solar Me∣dicine for Saturn and Jupi∣ter prepared. It is made with Sol dissolved (as in the former) and a like quantity of Verdigrise calcin'd and dis∣solved, being both mixed and incerated, by distilling and in∣cerating with Sulphur prepa∣red, until it flow like Wax, and tinge 8 parts of Saturn or Jupiter prepared, splen∣didly.

XXI. A third Solar Me∣dicine for Saturn and Jupi∣ter prepared for the Red. It is made of Sol dissolved, Sulphur dissolved, and Ver∣digrise dissolved, mixt and prepared (as in the last Sect). and then increated with Oyl of Hair prepared; or of Eggs, (for both are one) one part of this projects upon 10 parts of Saturn or Jupiter prepared

for the red, and it will be most fine Gold according to its de∣gree, these Medicines only al∣tering in the second Order.

XXII. There is also ano∣ther preparation of Jupiter by Sect. 22. of the former Chapter.

XXIII. And in Sect. 23. of the former Chapter, you have the Regimen of Jupi∣ter for the White, which ge∣nerates or produces fine Luna, such as being tryed upon the Test, produces a Body perfect in Whiteness, and perpetually generating its life.

CHAP. XLIV. Of the Alchemy of Mars.

I. TO prepare Mars or Iron. Calcine it as Venus with common Salt cleansed, and let it he washed with pure Vinegar: Being washed, dry it in the Sun, and when dried, grind and imbibe it with new Salt and Vinegar, and put it into the same For∣nace (as we shall direct in Venus) for 3 days. Esteem and value this Solution, viz. The water of fixed Sulphur, wonderfully augmenting the color of the Elixir.

II. The whole Secret of Mars is from the Work of Nature, because it is a Me∣talick body, very livid, a little Red, partaking of Whiteness, not pure, su∣staining Ignition, fusible with violent fire, extensive under the Hammer, and sounding much.

III. It is hard to be ma∣naged by reason of its im∣potency of fusion; which if it be made to flow by a Medicine changing its na∣ture, is so conjoyned to Sol and Luna, that it cannot be separated by examen with∣out great Industry; but if prepared, it is conjoyned, and cannot be separated by

any Artisice, if the nature of that fixation be not chan∣ged by it, the defilement of the Mars being only re∣moved. Therefore it is ea∣sily a Tincture of Redness; but difficultly of Whiteness. And when it is conjoyned, it is not altred, nor does it change the colour of the commixtion, but augments it in quantity.

IV. Among all Bodies Jupiter is more splendidly, more clearly, more bright∣ly, and more perfectly trans∣muted into a Solar or Lunar Body, than other Bodies, but the Work is of long la∣bour, though easie to be handled: Next to Jupiter is Venus chosen, of more difficult handling, but of shorter labour than Jupiter. Next after Venus comes Sa∣turn, which has a diminish∣ed perfection in Transmuta∣tion, and is easie to be hand led, but of most tedious labour. Lastly, Mars among all the Bodies of least per∣fection, is in transmutation, most difficult to be hand∣led, and of exceeding long labour.

V. And the more diffi∣cult any Bodies are of fusion, the more difficult they are in handling in the Work of Transmutation: the easier to be fused, the easier to be handled: and what di∣versity of perfections are found in any particular, in the lesser, or middle Works; yet in the Great Work all Bodies are of one perfecti∣on, but not all of a like easie handling or labour.

VI. Hence it appears, that Mars or Iron, is a com∣mixture of fixed Earthy Sulphur, with fixed earthy Argent Vive of a livid white∣ness, the highly fixed Sul∣phur predominating, which prohibits fusion: Whence it is evident, that fixed Sul∣phur hinders fusion more than fixed Argent Vive: But Sulphur not fixed, ha∣stens fusion more than un∣fixed Argent Vive: By which the cause of speedy or slow fusion in every body is seen.

VII. What has more of a fixed Sulphur is harder to

fuse, than what partakes of a burning fugitive Sulphur; which appears because Sul∣phur cannot be fixed with∣out Calcination, and no Calx gives fusion, therefore in all things it, viz. fixt Sulphur, must impede the same.

VIII. The causes of the corruption of the Metals by fire, are, 1. The inclusion of a burning Sulphur in the profundity of their sub∣stance, diminishing them by Inflammation, and ex∣terminating into Fume, whatever fixed Argent Vive was in them. 2. A Vehe∣mency of the Exterior flame, penetrating, and re∣solving them, with it self into Fume, and the most fixed matter in them. 3. The rarefaction of them by calcination, the flame or fire, penetrating into, and exterminating them. Where all these causes of Corrupti∣on concur, those Bodies must be exceedingly cor∣rupted. Where they all concur not, they are by so much the less corrupted.

IX. The causes of the goodness of Bodies, is their abounding with Argent Vive. For seeing Argent Vive, for no cause of Extermination, will be divided into parts in its composition (because it either with its whole sub∣stance flies from the fire, or with its whole substance re∣mains permanent in it;) it is necessarily concluded to be a cause of Perfection.

X. Therefore Praised and Blessed be the most Glorious and High God, who created it, and gave it a Substance and Properties, which nothing else in the World does possess besides; that this perfection might be found in it, (by the help of Art) as we have found therein with great power. For it is that which over∣comes Fire, and by Fire cannot be overcome, but in it amicably rests, and rejoyces therein.

XI. Mars is prepared ei∣ther with sublimation, or without sublimation, with sublimation we endeavour

to unite it with Arsenick not fixed, as profoundly as we can, that in fusion it may melt with the same; but afterwards it is sublimed in a proper Vessel of sublima∣tion, the which is the best and most perfect of all o∣ther Preparations. Mars is also prepared, by Arsenick oftentimes sublimed from it, until some quantity of the Arsenick it self remain: For if this be reduced, it will flow out white, clean, fusible, and well prepared: Mars is also prepared by fu∣sion of it with Lead and Tutia, for from these it flows clean and white.

XII. To Indurate or har∣den soft Bodies. Argent Vive precipitated must be dissol∣ved, and the calcin'd Body (which you have a design to harden) dissolved like∣wise: mix both these solu∣tions together, and the cal∣cin'd body mixed with them by frequent imbibiti∣ons, &c. continually grind∣ing, imbibing, calcining and reducing, until it be made hard and fusible with Igni∣tion. The very same may also be compleatly effected, with the Calx of Bodies, and Tutia, and Marchasite, cal∣cined, dissolved, and im∣bibed. The more clean these are, the more perfe∣ctly do they change.

XIII. To soften hard Bo∣dies, as Mars, &c. They must be conjoyned and sub∣limed often with Arsenick, and after sublimation of the Arsenick, assated, or calcined with their due pro∣portion of fire, the measure of which we shall declare in our Discourse of Forna∣ces. Lastly, They must be reduced with the force of their proper fire, until in fusion they grow soft, ac∣cording to the degree of the hardness of their Bo∣dies. All these alterations are of the first Order, with∣out which our Magistery is not perfected.

XIV. Medicines dealbat∣ing Mars, of the first Order. That which dealbates it, of the first Order, is that which makes it to flow: The special fusive of it is Arsenick of every kind: But

with whatsoever it is deal bated and fused, it is neces∣sary it be conjoyned and washed with Argent Vive, until all its impurity be re∣moved, and it be white and fusible. Or else let it be red hot with vehement ig∣nition, and upon it Arse∣nick projected; and when it shall be in flux, cast a quantity of Luna thereon; for when that is united with it, it is not separated there∣from, by any easie Arti∣fice.

XV. Or thus: Calcine Mars, and wash away from it all its soluble Aluminosity (inferring corruption) by the way of solution, but now mentioned [with Ar∣gent Vive] then let cleansed Arsenick be sublimed from it, and reiterate that subli∣mation many times, until some part of the Arsenick be fixed therewith. Then with a solution of Litharge mix, imbibe, grind, and moderately calcine, several times: And lastly, reduce it with the Fire we mentio∣ned in the Reduction of Jupiter from its Calx; so will it come forth white, clean, and fusible.

XVI. Or, Only with sublimed Arsenick, in its Calx, let it be reduced, and it will flow out white, clean, and fusible: But here ob∣serve the Caution we shall give in the Chapter of Ve∣nus, concerning the reite∣ration of the sublimation of Arsenick, (fixing it self in its profundity) from it. Mars is likewise whitened after the same manner with Marchasite and Tutia.

XVII. To prepare Mars. Grind one pound of the filings thereof, with half a pound of Arsenick sublimed; imbibe the mixture with the water of Salt Peter and Sal Alcali, reiterating this Imbibition thrice, then make it flow with a violent fire, so will it be white: Repeat this so long till it flow sufficiently, with a good whiteness.

XVIII. The first White Medicine for Mars and Ve∣nus. Take Silver calcined 1 pound, Arsenick prepared 2 pound, Mercury precipitate

1 pound, grind them together, and imbibe the whole with water of Salt Nitre, Litharge, and Sal Armoniack, in e∣qual parts, [I suppose there is meant Aqua Regis] till it has drunk in its own weight of that water: Then dry, and ince∣rate with white Oyl (as in others) until it flow, and one part full upon 4 parts of Mars or Venus prepared.

XIX. The second White Medicine for Mars and Ve∣nus. Take Luna calcined, Jupiter calcined and dissolved, ana: mix, dry, and increase with double their quantity of Arsenick sublimed, until the Medicine flows well.

XX. The third White Medicine for Mars and Ve∣nus. Take Luna calcined, Arsenick and Sulphur subli∣med, and ground with it, and then sublimed with a like quantity of Sal Armoniack. This sublimation repeat thrice, and then project 1 pound upon 4 pound of Mars or Venus prepared.

XXI. A Red, or Solar Medicine for Mars and Ve∣nus. Take Tutia 1 pound, Calcine or dissolve it in AF, then with that water imbibe the Calx of Sol, that it may drink in double its own weight of the same water: After∣wards by distillation draw off the same water from it, coho∣bating four times. Lastly, in∣cerate with Oyl of Hair, or Bulls Gall, and Verdigrise prepared, and it will be excel∣lent. But be sure to pursue the Operation according to our Directions, otherwise you will labour in vain, and in your heart understand our Intentions (expressed in our Volumes) so will you know truth from false∣hood.

XXII. To Calcine Mars. Mars being filed, is calcined in our Calcinatory Fornace, until it is very well rubified, and becomes a pouder im∣palpable without grinding. And this is called, Crocus Martis.

XXIII. The Regimen of Mars. Take of the Paste of Mars 2 pound, of the Pastes of Venus and of Saturn, ana 3 pound, mix these without

Ferment, and decoct the mix∣ture for seven days, and you will find the whole dry. Fix it, and add to it half its weight of Litharge in powder, which put into a Reductory Fornace, so will you have a Mineral substance very profitable if you be wise.

CHAP. XLV. Of the Alchymie of Venus.

I. THE Preparation of Venus. Lay thin Cop∣per Plates stratum superstra∣tum with Common Salt pre∣pared, till the Vessel be full, which cover, firmly Lute, and calcine in a fit Fornace for 24 hours: Then take it out, scrape off what is calcined, and repeat the calcination of the Plates with new Salt as before, re∣peating the Calcination so often till all the Plates are consu∣med. For the Salt corrodes the superfluous humidity, and combustible sulphurei∣ty; and the fire elevates the fugitive and inflamable sub∣stance with due proportion. This Calx grind to a most sub∣til pouder, wash it with Vine∣gar, till water will come from it free from blackness. Again, 〈◊〉〈◊〉 it with more Salt and Vinagar, and grind, and then calcine again in an open Vessel for 3 days and nights: Take it out, grind it subtily and long, and wash it with Vine∣gar, till it is cleansed from all uncleanness. This done, dry it in the Sun: Add to it half its weight of Sal Armoniack, grinding it long, to an impal∣pable substance: Then expose it to the Air, or set it in Horse∣dung to be dissolved: To what is undissolved add a new, clean Sal Armoniack; thus conti∣nuing till the whole be made water. Esteem and value this water, which we call the water of fixed Sulphur, with which the Elixir is tinged to infinity.

II. Venus is a Metalick Body, livid, pertaking of a

dusky redness, subject to ig∣nition, fusible, extensible under the Hammer, but re∣fusing the Cupel and Ce∣ment. It is in the profundi∣ty of its substance of the color and essence of Gold, and is hammered being red hot, as Silver and Gold is. It is the medium of Sol and Luna, and easily converts it nature to either, being of good conversion, and of little labour.

III. It agrees very well with Tutia, which citrinizes it with a good yellow, from whence you may reap pro∣fit: we need not labour to indurate it, or make it ig∣nitible, therefore it is to be chosen before other imper∣fect Bodies, in the lesser and middle Work, but not in the greater. Yet this has a Vice beyond Jupiter, that it easily grows livid, and receives foulness from sharp things, to erradicate which, is not an easie, but a pro∣found Art.

IV. Copper therefore is unclean Argent Vive, mixed with Sulphur unclean, gross, and fixed, as to its greater part; but as to its lesser part, not fixed, red, and livid, in relation to the whole, not overcoming nor overcome. Its volatile Sul∣phur is evident from its sulphurous fume, and loss of quantity by frequent fluxing and combustion. Itt fixt Sulphur is evident from its slowness of fusion, and induration of its substance. And that there is an unclean red Sulphur joyned with unclean Argent Vive, is evi∣dent even to the senses.

V. When the fixed Sul∣phur comes to fixation by heat of Fire, its parts are subtilized; but that part which is in the aptitude of solution of its substance is dissolved; the sign of which is the exposing it to the va∣pours of Vinegar, which makes the Aluminosity of its Sulphur flow in its Su∣perficies. And being put into a saline liquor, many parts of it are easily dissol∣ved by Ebulition; this A∣luminosity by a saline wa∣triness, and easie solution, is changed into water: For

nothing is watery, and easily soluble, except Alum, and what is of its nature. This understand also of the body os Iron.

VI. But the blackness in either Venus or Mars, crea∣ted by the Fire, is by rea∣son of the Sulphur not fix∣ed, (much indeed in Venus, but little in Mars) and it approaches nigh to the na∣ture of fixed Sulphur. Hence it is evident, that fusion is helped, and partly made by Sulphur not fixed, but hindred from Sulphur fixed. This he certainly knew to be true, who by no art of fusion could make Sulphur to flow after its fixation: But having fixed Argent Vi∣ve, by frequently repeating the sublimation thereof, found it apt to admit good fusion.

VII. Hence it is evident that those Bodies are of greater perfection, which contain more of Argent Vi∣ve, those of lesser perfection which contain lesser. There∣fore study in all your Works to make Argent Vive to ex∣ceed in the Commixtion. And if you could perfect by Argent Vive only, you would have attained to the highest perfection, even the perfection of that which overcomes the Works of Nature: For you may cleanse it most inwardly, to which purifi∣cation nature cannot reach.

VIII. This is manifest; for that those Bodies which contain a greater quantity of Argent Vive, should be of greater perfection, arises from their easie reception of Argent Vive into their substance: and we see Bo∣dies of perfection amicably to embrace each other.

IX. Out of what has been said it is also apparent, that in Bodies there is a two fold sulphureity: One indeed included in the pro∣fundity of Argent Vive. in the begining of their mix∣tion: The other superveni∣ent from other Accidents. The one of them may be removed with labour; but the other cannot possibly be taken away by any Arti∣sice or Operation of the

Fire, to which we can pro∣fitably come, it being so firmly and radically united therein. And this is proved by experiment; for we see the aductible sulphureity to be abolished or destroyed by fire, but the fixed sul∣phureity not so.

X. Therefore when we say, Bodies are cleansed by Calcination, understand that to be meant of the earthy substance, which is not u∣nited to the Radix of their nature: For it is not possi∣ble by Art, or force of fire, to cleanse or separate what is united, unless the Medi∣cine of Argent Vive has ac∣cess.

XI. Now the separation of an earthy substance from its compound, which in the root of nature is united to a Metal, is this: Either it is made by elevation, with things elevating the sub∣stance of Argent Vive, and leaving the sulphureity, by reason of its conveniency, with them: of which na∣ture are Tutia and Marcha∣site; because they are Fumes, part of which has a greater quantity of Argent Vive than of Sulphur.

XII. The proof of this you may see, when you joyn those things with Bo∣dies in a strong and sudden fusion, for these Spirits in their flight, carry up the Bodies with them; and therefore you may elevate them with them. Or else, by a Lavation or Commix∣tion with Argent Vive, as we have already said: For Argent Vive holds what is of its own nature, but casts out what is alien or for∣reign.

XIII. The preparation of Venus. It is manifold; one by Elevation, another with∣out Elevation. The way by Elevation is, that Tutia be taken (with which Venus well agrees) and that it be ingeniously united there∣with: Then put it into a Vessel of sublimation to be sublimed; and by a most exceeding degree of Fire, its most subtil part will be ele∣vated, which will be of most bright splendor. Or,

it may be mixed with Sul∣phur, and then elevated by sublimation.

XIV. But without subli∣mation, it is prepared ei∣ther by cleansing things in its Calx, or in its Body: As by Tutia, Salts, and Alums: Or, by a Lavament of Ar∣gent Vive, as all other im∣perfect Bodies are.

XV. The Preparation, or Purgation of Venus, also is two-fold, viz. one for the White, and the other for the red; for the White it is thus. Take Venus calcin'd by fire only (as aforesaid) ground fine 1 pound: Arsenick subli∣med 4 ounces: Grind them to∣gether, and imbibe the mixture 3 or 4 times with water of Litharge, and reduce the whole with Sal Nitre, and Oyl of Tartar, and you will find the Body of Venus white and splendid, and fit for re∣ceiving its Medicine.

XVI. The Preparation for the Red. Take filings of Venus 1 pound, Sulphur 4 ounces, grind them together: Or cement, Plates of Copper with Sulphur, and so calcine: wash the calcin'd with water of Salt and Alum; and then with things reducing, reduce it into a body, clean and fit for the reception of the Red Tin∣cture.

XVII. Another Prepa∣ration for the Red. Cal∣cine it with fire only, and then dissolve a part thereof, and likewise dissolve a part of Tu∣tia calcin'd; joyn both soluti∣ons, and with the same im∣bibe the remaining part of the Calx of Venus 4 or 5 times: Or, you may make this Imbibi∣tion with Tutia alone dissol∣ved, provided that more of the Tutia (than half of the Calx is) be imbibed in the said Calx This done, reduce with things reducing, and you will have the Body of Venus clean and splendid; which with a little help may be brought to an higher state, if you have studiously pene∣trated into the Truth.

XVIII. Another Prepa∣ration for the Red. Of Ve∣nus calcined per se, or with the fire alone you may make an intense greenness, called Flos

Cupri vel Veneris: Dissolve this greenness in Spirit of Vi¦negar, and then congeal it; afterwards with things redu∣cing, reduce the congelate, which when reduced, will be a Body fit for many Works.

XIX. Medicines dealbating Venus, of the first Order. There is one Medicine for Bodies, and another for Argent Vive, and of Bodies; one is of the first Order; another of the second; and another of the third: and so likewise the first, second, and third, of Argent Vive. Of the Medicine of Bo∣dies of the first Order, we say there is one of hard Bodies, and one of soft: of hard Bodies, there is one of Mars (of which in the former Chapter) one for Venus, of which in this place; and one for Luna (of which in the next Chap∣ter.) Of soft Bodies, there is one for Saturn, and ano∣ther for Jupiter. That of Venus and Mars, is the pure dealbation of their sub∣stance; but that of Luna the rubification of it, with ci∣trinity of a pleasing bright∣ness, which rubification is not given to Mars and Ve∣nus, by Medicines of the first Order: For being to∣tally unclean, they are un∣apt to receive the splendor of redness, before they are fitted with a preparation inducing brightness. There is one Medicine whitening Venus by Argent Vive, and another by Arsenick. The Medicine of Argent Vive is thus made. First, Argent Vive precipitated, is dissol∣ved; then calcined Venus dis∣solved likewise: These soluti∣ons are mixed and after they are coagulated, they are pro∣jected upon the Body of Ve∣nus.

XX. Another way by Ar∣gent Vive. Argent Vive and Litharge are dissolved a part, and the solutions joyn∣ed together. Calx of Venus also is dissolved, and that solution joyned with the former, and then coagula∣ted together, which pro∣jected upon Venus whitens it. Or thus. A quantity of Argent Vive is sublimed of∣ten from its body, till part

thereof remain with it, with compleat ignition: and this mixture is very often imbi∣bed and ground with Spirit of Vinegar, that it may the better be mixed in the pro∣fundity thereof, then it is assated, or moderately cal∣cined, and lastly fresh Ar∣gent Vive is in like manner sublimed from it, and the remaining matter again im∣bibed, and moderately cal∣cined as before, which work is so often to be repeated, till a large quantity of Ar∣gent Vive reside in it, with compleat ignition. This is a good dealbation of the first Order.

XXI. Another way thus. Argent Vive in its proper na∣ture is so often sublimed from Argent Vive precipita∣ted, till in it, the same is fix∣ed, and admits good fusi∣on: This fused matter pro∣jected upon the Body of Venus peculiarly whitens it. Or thus. A Solution of Lu∣na, mixt with a solution of Litharge, coagulated, may be projected upon Venus; but is indeed better whiten∣ed if Argent Vive be perpe∣trated in all the Medi∣cines.

XXII. The whitening of Venus with Arsenick of the first Order. Take Calx of Venus, from it sublime Arse∣nick by many Repetitions, till it remains therewith and whi∣tens it; but if you be not well skilled in the ways of subli∣mation, the Arsenick will not persevere in it without altera∣tion: Therefore, after the first degree of sublimation, repeat the work in the same manner as in the sublimation of Mar∣chasite. Chap. 40. Sect. 2.10. Or thus. Project Arsenick sublimed upon Luna, and then the whole upon Venus, it de∣albates it peculiarly: Or, first mix Litharge, or burnt Lead, dissolved with Luna, and cast these upon Arsenick, and project the whole upon Venus, so will it be whitened; and this is a good dealbati∣on of the first Order.

XXIII. Another way thus. Upon Litharge alone dissolved and reduced, project Arsenick sublimed, and the whole upon Venus in flux, it whitens the same admirably,

Or thus. Let Venus and Luna be commixed, and upon them project any of the above descri∣bed dealbative Medicines: For Luna is more friendly to Arsenick, than to any of the other Bodies, and there∣fore takes away fraction from it; and Saturn secon∣darily, and therefore we mix it with them. Also we melt Arsenick sublimed, that it may be all in a Lump, which being broken, we project piece after piece upon Venus: We do it in pieces, rather than in pouder, because the pouder is more easily inflamed, than a Lump, and so more easily Vanishes, before it can fall fiery hot upon the body.

XIV. In like manner, the Redness is taken away from Venus, and it is whitened with Tutia: But Tutia suffi∣ces not, because it gives on∣ly a Citrine colour; which is yet of affinity to White∣ness. Any kind of Tutia is calcined and dissolved; and the Calx of Venus also: These Solutions are con∣joyned, and with them the Body of Venus is citrinated. If you be well skill'd in this Work, you will find profit. Or thus. Take Marchasite sublimed, and proceed with it as with Argent Vive sublim∣ed; the way is the same, and it whitens well.

XXV. To make the White and the Red Medicines for Venus. They are exactly made by the Rules or Pre∣scripts delivered in Chap. 44. Sect. 19, 20, 21, 22. afore∣going, to which, I shall here refer you; for the O∣perations of those Medicines both for the White and Red, in the Bodies of both Mars and Venus, are one and the same.

XXVI. To Calcine Venus. Take Filings of Copper, and put them to calcine either per se, or with Arsenick poudred, or with Sulphur, being anoint∣ed with common Oyl, calcine 3 or 4 days with a most strong fire: strike what is calcin'd, that it may fall from the Plates, (if you use Plates) which again calcine. The Calx beat fine, re-calcine it, till it is well rubified, and keep it for use.

XXVII. The Regiment of Venus and Saturn. Take of the Paste of Venus, 3 Pounds; of Saturn, 2 Pounds; of the Ferment, 1 pound: Of these, perfectly dissolved, make a commixtion through their least parts, which keep in suffi∣cient heat, as in the White is said. Extract the Water, and what remains in the Cloth, put into a well sealed Glass, for 3 Weeks: Then take it out, and add to it a third part of its own reserved water, and de∣coct by Chap. 42. Sect. 23. a∣foregoing, which Work do thrice. When it has imbibed all its proper Water, put it in its proper Vessel and Fornace to be fixed. When fixed, with things, reducing, reduce it in∣to a Body, ready to be reduced and tinged.

XXVIII. We more espe cially handling the Regimen of Venus, do declare, that you ought seven times, or oftner to rectifie it, when prepared and dissolved, di∣stilling off the Water, and cohobating thereon each time, which being coagu∣late, thence make a most noble Greenness, with Sal Armoniack dissolved in Spi∣rit of Vinegar. That green∣ness rubisie in a Vessel of Mars, and again dissolve it, to which solution adjoyn a third part of prepared and dissolved Luna; afterwards extracting and cohobating the water of Ferment 7 times. Then reduce this into a Body, and you will rejoyce. The Regimen of Mars, is as of Venus, but by reason of its foulness, no great good arises from it.

XXIX. Grind Luna, amal. gamated with Mercury, with twice so much Metaline Arse∣nick, [Quaere, Whether Re∣gulus of Arsenick be not in∣tended?] To which adjoyn a tenfold proportion of Venus a∣malgamated with Mercury: Grind the whole, and fix, and reduce into a Body, so will you have a pure White Metal.

XXX. The first Dealba∣tion of Venus. Take Real∣gar 1 ounce, Argent Vive sublimed 3 Ounces and half, Tartar calcin'd, 1 ounce, grind and incorporate, put them into a Bolt head, a Foot and

half high, and its Orifice so wide, as two Fingers may go into it: lute it, and set it over a Fire, covered with a Cloth: First make a gentle Fire for a quarter of an hour, afterwards augment the Fire underneath, and round about, until the Fornace be very hot with Ignition; when all is cold, break the Vessel, and take out what you find Me∣talline; and make of this a great quantity.

XXXI. A Second Deal∣bation, Upon Tutia sublime one part of Mercury subli∣mate, and two parts of Ars∣nick sublimed, until it shall have ingress. This clearly and very speciously whitens Veuus.

XXXII. A Third Deal∣bation, Take Mercury su∣blimate 3 Ounces, Arsenick sublimed 2 Ounces, dissolved with Litharge, till they be∣come 8 Ounces: to these 8 Ounces, adjoyn other 8 Ounces, of Arsenick sublimed; grind them together, and flux them with Oyl of Tartar, and there with you may whiten prepared Venus at pleasure.

XXXIII. A Fourth De∣albation, Grind Metaline Arsenick, with as much of the Calx of Luna, and im∣bibe the Mixture with the Wa∣ter of Sal Armoniack, and dry and grind: then dissolve Salt of Tartar, in the Water of Salt Nitre [some suppose Spirit of Nitre] with which Oyl imbibe the Medicine: re∣peat this thrice, incerating and drying, and you will rejoyce.

XXXIV. A Fifth Deal∣bation, which is of our own Invention. Imbibe Jupiter calcined, washed and dryed, so often with metaline Arse∣nick, and hals so much Mer∣cury sublimate, as untill it flows and enters Venus, which, (if first prepared) it whitens speedily.

XXXV, A Sixth Deal∣bation. Vpon Tutia calcined, dissolved and Coagulated, su∣blime White Arsenick (so that the Arsenick be 3 parts to 1 of the Tutia) reiterating the sublimation upon it four times; for it has Ingress. With them mix half as much as the whole is of Mercury sublimate; grinding and in∣cerating

4 times with the Wa∣ter of Sal Armoniack, Nitre and Tartar, ana. [Quere whether that may not be Aq. Regis] with this when coagulated, cement prepared plates of Venus, and melt, so will you have a very beautiful Body

XXXVI. A Seventh De∣albation. Grind Venus, cal∣cined and incerated, adding to it Arsenick sublimed, and half a part of Mercury su∣blimate; with which being well ground and mixed, add a little of the Water of Sal Armonoick [Quer. if not A. R] incerating upon a marble; after dry and su∣blime. Revert the sublimate upon the Foeces, again imbib∣ing, which do thrice: the fourth time imbibe with Wa∣ter of Nitre [Spirit of Nitre] and sublime what can be su∣blimed: reiterate this Labor till it remains fluid in the bot∣tom. This in Copper prepared, will be Resplendent with brightness.

XXXVII. An Eighth De albation Upon the prepared Calx of Venus, so often su∣blime Arsenick sublimate, till some part of the Arsenick re∣maine with it in the strongest Fire. That imbibed with the Water of Nitre [Spirit of Nitre] and lastly incerated with Water of Luna, and Mercury precipitate, and in the end with Oyl of Tartar Rectified, until it flows, won∣derfully whetens Venus, and enters the second order, if you have operated right. For I have else where said, that if you obtain any part of Mer∣cury precipitated, in the mix∣ture, your Work wil be more splendid; especially, if the White. Ferment, dissolved with the Mercury dissolved, after a certain fixation of it, be added by the medium of Inceration; by which you will find you have traced the high way it self.

Geber our Author, here saith, that the last 8 Sections are all proved Experiments: the first 4 of them, being Ex∣periments of the Ancients, by him again proved; the latter 4, Rectifications of the Practi∣ses of the Ancients, or rather Experiments of his Own: All which he affirms to be absolut∣ly true, and by him proved so.

CHAP. XLVI. Of the Alchymie of Luna.

I. THE preparation of Luna. It is subti∣lized, attenuated and re duced to a Spirituality in the same manner, as here∣after in Chap. 47. Sect. 1. we shall teach concerning Sol. Therefore in all, and every part of the Work, do the same as we shall there teachwith Gold: and this work of Luna dis∣solved, is the Ferment for the White Elixir made Spi∣tual.

II. It is a metalick Body, white, which pure white∣ness, clean, hard, sound∣ing, very durable in the Cupel, extensible under the Hammer, and fusible. It is the Tincture of whiteness, hardens Tin by Artifice, and converts it to it self; and being mixed with Sol, it breaks not, but in the examination, it perseveres without Artifice.

III. He who knows how to subtilize it, and then to inspissate and fix it associa∣ted with Gold, brings it in∣to such a State, that it will remain with Sol in the Test, and be in no wise separated from it, being put over the fumes of sharp things, as Vinegar A. F. or Salarmoniack, and it will be of a wonderful Caelestine Color: It is a noble Body, but wants of the Nobility of Sol, and its Minera is found determi∣nate; but it has often a Minera confused with o∣ther Bodies, which Silver is not so Noble. It is like∣wise dissolved and Calcin'd with great Labor, and no Profit.

IV. If therefore clean, fixed, Red and clear Sul∣pher, fall upon the pure substance of Argent Vive, thereof is made pure Gold; then in like manner, if clean, fixed, white and clear Sulphur, falls upon the substance of Argent Vi∣ve, there is made pure Sil∣ver, if in quantity it ex∣ceed not: yet this has a pu∣rity short of the purity of Gold, and a more gross in∣spissation than Gold hath; the sign of which is, that its parts are not so condensed, as that it can be equal in Weight with Gold, nor has it so fixed a substance as that; which is known by its diminution in the Fire; and the Sulphur of it, which is neither fixed nor incum∣bustible, is the cause of that diminution.

V. But it is not impossible or improbable to give Judg∣ment of the same, as fixed and not fixed, in the respect of one Body to another: for the Sulphur of Luna compared with the Sulphur of Sol, is not fixed and burn∣ing; but in respect of the Sulphur of other bodies, it is fixed and not burning.

VI. The Citrinating of Lu∣na, by medicines of the first Order: This is that which adheres to it in its profon∣dity, and adding color ei∣ther by its proper Nature, or by the Artifice of this Magistery. We declare therefore that Medicine which arising from its own root, adhers to it; but there are Artifices by which we make a thing of every kind to adhere with firm in∣gress. But Our Medicine we extract either from Sul∣phur, or Argent Vive, or a commixture of both: from Sulphur less perfectly; but from Argent Vive more per∣fectly. This Medicine may also be made of certain mi∣neral things, which are not of this kind; as of Vitrol, and Copperas, (which is called the Gum of Copper.)

VII. The method by Argent Vive. Take Argent Vive precipitated, viz. mortified and fixed by precipitation, put it into a Fornace of

great Ignition, (after the man∣ner of Conservation of Calces) until it be red as Usifur, [Cinabar.] But if it be not red, take a part of Argent Vive not mortified, and with Sulphur reiterate the sublimation thereof: The Sulphur and Argent Vive must be cleansed from all im∣purity: Repeat the sublimation of it twenty times upon the praecipitate, then dissolve it with dissolving water, and a∣gain calcine and dissolve, till it be Exuberally done. Then dissolve a part of Luna, mix the Solutions, and coagulate them, and project the coagu∣lated matter upon Luna in flux, and it will colour it with a peculiar Citrinity. But if Argent Vive be in its preci∣pitation Red, the aforesaid Administration, without com∣mixtion of any thing tinging it, is sufficient for the compleat∣ment of its perfection.

VIII. The Method by Sul∣phur, is difficult, and im∣mensly laborious. It is Ci∣trinated with a solution of Mars, but then you must first calcine it, and then fix it with abundance of La∣bour, then administer it with the same preparation, and the same projection up∣on the Body of Luna: But hence results not a splendid bright colour, but a dull, and livid, with a mortife∣rous Citrinity:

IX. The Citrinating of it with Vitriol, or Copperas. Take of either of them, q. v. and sublime as much thereof as can be sublimed, until the fire be increased to the highest degree. Then sublime this sublimate, with a fit fire, that of it, part after part may be fixed, until its greater part be fixed. Afterwards warily calcine it, that a greater fire may be administred for its per∣fection: This done, dissolve it into a most red Water, (which has no equal) and so operate, that you may give it ingress into the Body of Luna. These three last Sections, are all Medicines of the first Or∣der.

X. We thus seeing things of this kind, profoundly, and amicably to adhere to Luna, have considered, (and it is certain) that these are

from its own Radix; and thence it is, that Luna is al∣tered by them. It is also to be noted, that Medicines of 〈◊〉〈◊〉 Vive, if they alter Luna with more than one only difference, in order to a total compleatment: They are not of the first Order.

XI. A Lunar Medicine of the third Order for the White. It is as well for perfecting imperfect Bodies, as for co∣agulating Mercury it self in∣to true Luna: And is thus made. Take Luna calcined, dissolve it in solutive water. [Aqua fortis,] then decoct it in a Phial with a long Neck, the Orifice of which must be left unstopt, for one day only, until a third part of the water be consumed: Then p t the vessel into a cold place, to con∣vert into fusible Crystals, or Vitriol. This is Silver re∣duced to our Mercury, fixed, and fusible. Take of this 4 Ounces, of White Arse∣nick prepared 6 Ounces, Sul∣phur prepared 2 Ounces; mix altogether well, grinding them with Nitre and Sal Armo∣niack; put the mixture into a Bolt-heat, keeping the same in heat for a Week, that the mat∣ter may be hard as Pitch. This take out, and again ince∣rate the third time, and in 3 days you will find it an Oyl in flux: when the vessel is cold, break it, and take what you find therein, which will be in a lump fixed, and flowing as Wax. This is the first de∣gree. Again, Take of new Matter, as much as before, and joyn the same with this ferment, and do as before; and consequently, a third, and a fourth time. Thus doing, you will find a Medicine, which is great and excellent in goodness; for 1 part falls upon 10 of any other Body, or of Mercury, and converts it into true Luna. Keep this Stone, and considerate∣ly ruminate upon the things we teach, and you will at∣tain unto higher things.

XII. A Lunar Medicine of the third Order for the White. Take the known Stone of it, and by way of se∣paration, divide its most pure substance and keep it apart. Then fix some of that part, which is most pure, leaving

the remainder, and when it is fixed, dissolve what is soluble of it; but what is not soluble, put to be calcined, and again dissolve the calcinate, until a∣gain what is soluble of it be altogether dissolved. Continue this process until the greater quantity be dissolved. Then mix all the solutions together, and coagulate them; this done, gently decocting, keep the coa∣gulate in a temperate fire, un∣til greater fire may be fitly ad∣ded for its perfection There∣fore reiterate all these Orders of Preparation upon it 4 times; and lastly, calcine it by its own way; for thus administring you have sufficiently go∣verned, the most precious Earth of the Stone. Then subtily, and ingeniously conjoyn a quantity of the part reser∣ved, with part of this prepa∣red Earth, through its least Particles, then sublime by way of sublimation, until the fixed with the not fixed, be wholly elevated; which if you see not, again add a quantity of the not fixed part, until enough be added for elevation thereof. When it is all sublimed, repeat the sublimation, until by repe∣tition of this Operation, it be wholly fixed. Being fixed, a∣gain imbibe it with quantity after quantity of the not fixed, after the same manner, till the whole shall be again subli∣med, then again fix it, until it have easie fusion with Ignition. This is the true Medicine which transmutes all im∣perfect Metals, and every Argent Vive into most fine and perfect Luna.

XIII. The Regiment of Luna. Dissolve and Coa∣gulate it 7 times, or at least 4 times; and to it dissol∣ved, adjoyn the fixed Ru∣bifying Waters, which we shall declare, and you will find the body aptly solar, for it agrees with Sol, and remains quietly with it. In this, Venus admirably well purged and dissolved, may be a great help to you, be∣cause a most clean, tinging, and fixed Sulphur may be extracted from it. And I tell you, that Mercury puri∣fied and fixed, has power to palliate, or illustrate the foulness of imperfect Bo∣dies; and fixed Sulphur ex∣tracted pure from bodies, to tinge them with splendor.

XIV. Hence you may gather a great Secret, viz. That Mercury and Sulphur may be extracted as well from imperfect Bodies, as from perfect: For purified Spirits, and middle Mine∣rals are an help, and very peculiar for deducing the Work to perfection.

XV. Another Regiment of Luna. This is to reduce it to a more noble state. Take Luna dissolved 3 Pounds, of Venus dissolved 4 Pounds, of Ferment dissolved 1 Pound; conjoyn the dissolutions, decoct them sor 7 days, with gentle fire, in a sealed glass, as in Mars, with their whole wa∣ter; then augment the fire lei∣surely for other 7 days, and let it be as a fire of Sublimation. For other 7 days give it fire yet stronger, that the whole water may be fixed with it. This pouder reduce in a small quantity; and if it retains with it self part of the Mer∣cury, (which you will easily perceive if you know how to calcine) it is well indeed; but if not put it again to be fixed, until it is sufficiently fixt. This must be reduced with red reducing Medicines, so will you find your Luna, tinged, transmuted, and fixed.

XVI. The Ferment of Lu∣na for the White. It is made by dissolving Luna in its own Corrosive water, and then boiling this water a∣way to a third part, it is to be exposed to the Air, or set in B. M. or in Dung for certain days; so will it be Oyl of Luna, and Ferment, which keep for the White Work.

XVII. The Ferment of Ferments upon Mercury for the White. Take of the Fer∣ment of Luna, which is its Oyl; add to it twice as much of Arsenick sublimed, and dissolved in water, [Quaer. what Water?] then to both these add of Mercury dissol∣ved, as much as of the Arse∣nick: mix the Waters, set them over the fire for one day to be incorporated, then draw off the water by an Alembick, and cohobate fifteen times; so incerating, it will be fluid as fusible Wax. Add to it as

much Virgin-Wax melted; commix them, and project the mixture upon Mercury wash∣ed, [Quaere, What is meant by washing here?] accord∣ing as you see fit: for that re∣solved, is augmented in Virtue and Weight.

XVIII. A Work upon Luna and Mercury. Take Litharge, Salt of Pot-Ashes, mix and make a Cement: Put the Cement first into a Crucible an Inch thick, upon which put a Ball of the Amalgamation of Mercury and Luna; upon which, put the remainder of the Cement, that the Ball may be in the middle: Dry, lute, and set the Crucible in a gentle fire for half a day, lei∣surely, augmenting the fire, and so continue its leisurely in crease, from the Evening unto the dawning of the day, with moderate ignition at last; then take it out, and prove it by Cineritium, and it will be Luna in weight and surdity, and much better in fixation.

XIX. Another Work. Amalgamate Luna with Mer∣cury, to which add as much Saturn, as there is Luna; put it into such a Crucible that a fourth part of it may be em∣pty: Affuse on it Oyl of Sul∣phur, and decoct it unto the consumption of the Oyl: Af∣terwards keep it for two hours in a moderate fire; and there will be generated a black Stone, with a little Redness. This Stone prove by Cineri∣tium, and you will find your Luna augmented in Weight, Surdity, and Fixation.

XX. Another Work: Take Luna amalgamated with Mercury: Grind it with twice so much Metaline Arse∣nick, to which a tenfold pro∣portion of amalgamated Ve∣nus, (viz. That the Amal∣gamation of Venus, may be 10 times as much as the whole Amalgama of Luna and Mercury mixed, with the duple quantity of Arse∣nick) grind the whole and fix: Then reduce it into a Body, and you will find a good aug∣mentation.

XXI. Of the Citrination of Luna, or tinging its Bo∣dy yellow. Dissolve 〈◊〉〈◊〉 Philosophick Zyniar, [which is Verdigrise] deduced from

Venus prepared, in the water of the dissolution of Luna, [Aqua Fortis] to which ad∣joyn half so much as its self is of Mercury rubified by subli∣mation, and in some sort fixed, and dissolved; to these add, as much of Luna dissolved, as the Zyniar [Verdigrise] is; from which (fermented for one day) extract the water by distillation, and cohobate 10 times, then coagulate and re∣duce into a body, and you will find it a good Work.

XXII. Or thus. Dissolve Zyniar 1 Ounce, and our Cro∣cus prepared with Mercury, sublimate till it wax red 1 Ounce; add as much Sal Ar∣moniack, and sublime it thrice from that Crocus, which dissolve: To which add of Luna dissolved 2 Ounces: Then do as in the former, in∣cerating and reducing, and you will find satisfaction.

XXIII. Or thus. Take of Crocus and Zyniar dissolved ana; add as much Sol dissol ved, incerate as before, then coagulate; to the coagulate add a fourth part of its weight, of the Oyl of Salt-peter; and project upon so much of Luna, and will be a Tincture of a Citrine aspect.

XXIV. Or thus. Make a Water of our Zyniar, and of our said Crocus, and im∣bibe the Calces of Sol and Lu∣na, of each equal parts, there∣with, until they have drunk in their own weight of it: Then incerate with the Oyl of Sal Armoniack, and Nitre, and reduce the Mass into a Noble Body.

XXV. Or thus. Sublime Sal Armoniack from our greenness, to which add Cro∣cus and Zyniar; from which well commixed, sublime the Sal Armoniack, and repeat it twice or thrice: Then dis∣solve the whole, to which add a third part of Gold dissolved; incerate as before and congeal; then project upon Sol 1 ounce, Luna 2 Ounces, mixed toge∣ther, and it will be good.

CHAP. XLVII. Of the Alchimie of Sol.

I. PErfect Bodies (as Sol is) need no prepara∣tion, in relation to their farther perfection; but that they may be more subtili∣zed and attenuated, we give you this Preparation. Take Leaves of fine Sol, which lay stratum superstratum, with common Salt well prepared, in a Vessel of Calcination: Set it into a Fornace, and calcine well for 3 days, until the whole be subtily calcined: Then take it, grind it well, wash it with Vinegar [Quaer. Whether Spirit of Vinegar, or some other acid Spirit?] and dry it in the Sun: Then grind it well with half its weight of prepared or purified Sal Ar∣moniack, and set it to be dissolved, until the whole (by help of the Common Salt, and Sal Armoniack) is re∣duced into a most clear water. This is the pretious ferment for the Red Elixir, and the true Body made spiri∣tual.

II. Gold is a metalick body, citrine, ponderous, mute, fulgid, equally dige∣sted in the Bowels of the Earth, and very long wash∣ed with mineral water; un∣der the Hammer extensible, fusible, and sustaining the tryal of the Cupel and Ce∣ment.

III. From this definition you may conclude, That nothing is true Gold, unless it has all the Causes and Differences of the definiti∣on of Gold: Yet whatever Metal is radically Citrine, and brings to equality, and cleanses, it makes Gold of it; from whence we di∣scern, that Copper may be transmuted into Gold by Artisice. For we see in Copper Mines, a certain

water, which flows out, and carries with it thin scales of Copper, which by a long continued course it washes and cleanses: But after such water ceases to flow, we find these thin scales, with the dry Sand, in 3 years time to be dige∣sted with the heat of the Sun; and among those Scales the purest Gold is found. Therefore we judge, that those Scales were clean∣sed by the help of the wa∣ter, but equally digested by the heat of the Sun, in the dryness of the Sand, and so brought to perfection.

IV. Also Gold is of Me∣tals the most pretious, and it is the Tincture of Red∣ness, because it tinges and transforms every Body. It is calcined and dissolved without profit, and is a Me∣dicine rejoycing, and con∣serving the Body in Youth∣fulness. It is most easily broken with Mercury, and by the Odour of Lead. There is not any Body that in Act more agrees with it in their substance than Luna and Jupiter; but in weight, deafness, and putrescibility, Saturn, and in colour Venus: But indeed Venus in Potency is nearer Luna than either Ju∣piter, or Saturn, then Saturn, lastly Mars, Spirits are al∣so commixed with it, (viz. Sol) and by it fixed, but not without great ingenuity and industry, which the sloath∣ful Artist shall never attain to the knowledge of.

V. Of the Nature of Sol. It is created of the most subtil substance of Argent Vive, and of most absolute fixedness; and of a most small quantity of Sulphur, clean, and of pure redness, fixed, clear, and changed from its own nature, tinging that. And because there happens a diversity in co∣lours of that Sulphur, the Citrinity or Yellowness of Gold, must needs have a like Density.

VI. That Gold is of the most subtil substance of Ar∣gent Vive, is most evident, because Argent Vive easily retains it; for Argent Vive retains not any thing which is not of its own Nature.

And that it has the clear, and clean substance of that, is manifest by its splendid and Radiant brightness, manifesting it self not only in the Day, but also in the Night. And that it has a fixed substance, void of all burning Sulphureity, is evi∣dent by every Operation in the Fire, for it is neither di∣minished, nor inflamed.

VII. And that it is ting∣ing Sulphur is manifest, for being mixt with Argent Vive, it transforms the same into a Red color: And being sublimed with strong Igni∣tion from Bodies, so that the substance of them ascends, with them it creates a most Yellow color; and that it is yellow, is evident even to the sence it self.

VIII. Therefore the most subtil substance of Argent Vive brought to Fixation, and the purity of the same, and the most subtil matter of Sulpur, fixed, and not burning, is the whole Es∣sential matter of Gold.

IX. But in it is found a greater quantity of Argent Vive than of Sulphur: There∣fore Argent Vive has greater ingress into it. For this cause, whatsoever body you would alter, alter them ac∣cording to this Exemplar, that you may deduce them to the equality thereof. For Gold having a subtil and fixt part, those parts would in its Creation be much condensed; and this was the cause of its great weight. Now by great decoction made by nature, a leisurely and gradual resolution of it was made, together with good inspissation, and its ultimate mixtion, that it might melt in the fire.

X. From what has been said, it is evident, that a large quantity of Argent Vive, is the cause of perfe∣ction; but much of Sul∣phur is the cause of Cor∣ruption. And uniformity of substance, which through the mixtion, is made by a natural decoction, is cause of perfection; but diversity of substance is the cause of imperfection. Also Indu∣ration, and Inspissation,

which is made by a long and temperate decoction, is a cause of perfection, but the contrary, of corruption and imperfection. There∣fore if Sulphur shall not du∣ly fall upon Argent Vive, di∣vers Corruptions must ne∣cessarily be inferred, ac∣cording to the diversity of it, as if it be all, or part of it fixed, or not fixed; all, or part of it adustible, or not adustible; all clean, or half unclean, or it be much or little in quantity, exceeding, or being diminished in pro∣portion, neither overcoming nor overcome, White or Red, or between both: From all which Diversities, divers Bodies were genera∣ted in Nature.

XI. A Solar Medicine of the Third Order. It is made by the Additament of Sul∣phur, not burning, by way of fixation, and calcination, prudently and perfectly ad∣ministred, and by manifold repetition of solution, until it be rendered clean: For by the perfect doing of these things, its cleansing by sub∣limation will be compleat∣ed, Thus. Reiterate the sub∣limation of the not fixed part of the Stone, with this said Sulphur, conjoyning them ac∣cording to Art, till they be first elevated together, and then fixed so, as to abide in the heat of the fire without ascension. The oftner this Order of compleating the Exuberan∣cy, shall be repeated, the more will the Exuberancy of this Medicine be multi∣plied, and the more its goodness augmented, and the augmentation of the perfection thereof highly multiplyed also.

XII. The whole compleat∣ment of the Magistery is thus. By the way of sublimation, the Stone and its Addita∣ment may most perfectly be cleansed, and then by the Laws of Art, the fugi∣tive must be fixed in them: And in this order is com∣pleated the most pretious Arcanum, which is above every secret of the Sci∣ences of this World, and a Treasure inestimable. Dis∣pose your self by exercise to it, with great industry and labor, and a continued

Depth of Meditation; for by these you will find it, and not otherwise. And indeed, in the preparation of the Stone, the reiterati∣on of the Goodness of Ad∣ministration upon this Me∣dicine, may with industri∣ous wariness, be so far a vailable, as to enable it to change Argent Vive into an infinite true Solifick, and Lunifick, without the help of any thing more than its Multiplication.

XIII. The most high God the maker of all things, blessed and Glorious, be praised; who has revealed to us the series and order of all Medicines, with the Experience of them, which through his goodness, and our incessant Labor, we have searched out; which we have seen with our Eyes, and handled with our Hands, even the whole compleatment of the Ma∣gistery. But if we have concealed any thing, ye Sons of Learning wonder not; for we have not con∣cealed it from you, but have delivered it in such Language, as that it may be hid from evil Men, and that the unjust and Vile might not know it. But ye Sons of Doctrine, search, and you shall find this most excellent gift of God, which he has reserved for you. Ye Sons of folly, im∣piety and prophaneness, avoid you the seeking after this Knowledge, it will be Enimical and destructive to you, and precipitate you into the State of Contempt and Misery. This gift of God is absolutely, by the Judgment of the Divine providence, hid from you, and denyed you for ever.

XIV. A solar Medicine of the third Order. It is made of Sol dissolved and prepar∣ed after the manner of Lu∣na, in Chap. 46. Sect. 11. aforegoing, to which you must add of Sulphur dissolv∣ed 3 parts, of Arsenick one part (as afterwards is shew∣ed) through all things do∣ing, as in the place now cited is directed; and it will be a Medicine tinging every Body, and Mercury it self into true Sol, or better,

according to the way now shewed. Read and peruse what we shall direct, and thereby you will be able to tinge to Infinity, if you have understanding, and erre not by the ambiguous say∣ings of the Philosophers.

XV. The Ferment of Sol for the Red. The Ferment of Sol is made of Gold, dis∣solved into its own Water [Aqua Regis] and decocted and prepared by the directi∣ons in Chap. 46. Sect. 16. a∣foregoing: So will you have the Ferment of Sol for the Red, which keep for use.

XVI. The Ferment of Ferments upon Mercury for the Red. Dissolve Sol in its own water (which we shall hereafter teach) [i. e. Aqua Regis] to this Gold dissolved 1 ounce, add Sulphur 2 ounces, dissolved in the same Water together with it, Mer∣cury 3 ounces, also disolved. Let all these be truly dissolved into most clear Water, which being mixt, decoct for one day, that they may be Fermented; then draw off the Water 15 times, each time cohobating. Incerate with Yellow Virgins Wax, that is with half its Weight of Oyl of Blood, or Oyl of Eggs: then project up∣on crude Mercury, as you see requisite. Here note, that if you perfect this Medi∣cine, as we teach in our third Order, in Chap. 47. Sect. 21.22. &c. following, of the Congelative Medicine of Mercury, you will find by Reiteration of the Work, and by Subtilization there∣of, that one part, will tinge infinite parts of Mer∣cury into most fine and high Gold, more Noble than any natural Gold whatsoever.

CHAP. XLVIII. Of the Alchymie of Mercury.

I. ARgent Vive, which is also called Mer∣cury, is a Viscous Water in the Bowels of the Earth, by most temperate heat United, in a total Union, through its least parts, with the substance of White sub∣til Earth, until the humid be contemperated with the Dry, and the Dry with the humid equally. There fore it easily runs upon a plain Superfices, by reason of its watery humidity, but it adhers not, although it has a Viscous humidity, by reason of the dryness of that which Contemperatesit, and permits it not to adhere.

II. This is also as some say, the matter of Metals with Sulphur, and easily adheres to three Minerals, viz. Sa∣turn Jupiter and Sol, but to Luna more difficulty, and to Venus more difficulty than to Luna; but to Mars in no wise but by Artifice. Hence you may collect a very great Secret. For it is amicable and pleasing to the Metals, and the Me∣dium of conjoyning Tin∣ctures; and nothing is sub∣merged in Argent Vive, un∣less it is Sol. Yet Jupiter, and Saturn, Luna and Venus, are dissolved by it, and mixed; and without it, can none of the Metals be gild∣ed. It is fixed, and the Tincture of Redness, of most exuberant perfection. and fulgid splendor; and receeds not from the Com∣mixtion, till it is in its own nature. But it is not our Medicine in its Nature, but it may sometimes help in the Case.

III. Of the Sublimation of Argent Vive. This Work is compleated with its Ter∣restreity

is highly purified, and its Aquosity wholy re∣moved. We remove it not by adustion, because it has none, so the Art of separa∣ting its superfluous Earth is to mix it with things, where with it has not Affinity, and often to reiterate the Sub∣limation from them. Of this kind is Talck, and the Calx of Egg-shells, and Calx of white Marble, as also Glass in most subtil Pouder, and every kind of Salt prepared, for by these it is cleansed; but by other things having affinity with it, (unless they be bodies of perfection) it is rather Corrupted, because all such things have a Sulphureity, which, ascending with it in Sublimation, corrupt it. And this you may find to be true by Experience, be∣cause, when you sublime it from Tin, or Lead, you find it, after Sublimation, infected with blackness. Therefore its Sublimation is better made by those things which agree not with it; but it would be better, by things with which it does agree, if they had not Sulphureity. Wherefore this Sublimation is better from Calx, than from all other things, because that agrees little with it, and has not Sulphureity.

IV. But the way of re∣moving its superfluous a∣quosity, is, that when it is mixed with Calces, from which it is to be sublimed, it be well Ground and com∣mixt with them by Imbibi∣tion, untill nothing of it appear, and afterwards the Wateriness of Imbibition removed by a most gentle heat of Fire, which re∣ceeding, the Aquosity of Argent Vive receeds with it; yet the Fire must be so ve∣ry Gentle, as that by it, the whole substance of Ar∣gent Vive ascend not.

V. Therefore from the manifold reiteration of Im∣bibition, with Contrition, and gentle Assation, its grea∣ter Aquosity is abolished, the residue of which is re∣moved, by repeating the Sublimation often. And when you see it is most white, excelling Snow in

its whiteness, and to ad∣here (as it were dead) to the sides of the Vessell; then again reiterate its Sub limation, without the fe∣ces, because part of it ad∣heres fixed with the Feces, and can never by any Art or Ingenuity be separated from them. Or, after∣wards, fix part of it as we shall teach you; and when you have fixed it, then rei∣terate Sublimation of the part remaining, that it may likewise be fixed.

VI. Being fixed, reserve it, but first prove it upon Fire: if it flow well, then you have administred suffi∣cient Sublimation; but if not, add to it some small part of Argent Vive sublim'd, and reiterate the Sublima tion till your end be accom plished: for if it has a Lu∣cid and most white Color, and be porous, then you have well sublimed it; o∣therwise, not therefore in the preparation of it made by Sublimation, be not negligent, because such as its cleansing shall be, such will be its Perfection, in projecting of it upon any of the imperfect Bodies, and upon its own Body un∣prepared.

VII. Yet here note, that some have by it formed Iron, some Lead, others Copper, and others Tin; which happened to them through negligence in the Preparation; sometimes of it alone, sometimes of Sul∣phur, or of its Compeer Arsenick, mix with it. But if you shall by Subliming, directly cleanse and perfect this Subject, it will be a firm and perfect Tincture of Whiteness, the like of which is not in being be∣sides.

VIII. Of the Coagulation of Mercury Coagulation is the reducing a Liquid body to a solid Substance, by privation of the humidity: and is of Service. 1. For Indurating Argent Vive, which needs one kind of Coa∣gulation. 2. For freeing dis∣solved Medicines from their watriness, which requires a∣nother. Argent Vive is coa∣gulated two ways: One by

washing away its whole in∣nate humidity from it: the other by Inspissation, till it be hardned, which is a laborious work. Some thought the Art of its Co∣agulation was to keep it long in a temperate Fire, who when they thought they had coagulated it, af∣ter removal of it from the Fire, found it to flow as be∣fore; whence they judged the work Impossible.

IX. Others, from natu∣ral principles, supposing that every humidity must necessarily by heat of Fire be converted into Dryness, indeavored by Constancy and perseverance, to con∣tinue the Conservation of it in the Fire, till some of them converted it, into a White-Stone; others into a Red; others into a Citrine; which neither had Fusion, nor Ingress; for which cause they also cast it a way.

X. Others endeavoured to coagulate it with Medi∣cines, but effected it not and so were deluded, for that, 1. They either coagulated it not. 2. Or else it was insensibly ex∣tenuated. 3. Or the Coa∣gulation was not in the form of a body: the reason of which things they knew not.

XI. Others compounding Artificial Medicines, coa∣gulated it in projection; but that was not profitable, because they converted it into an imperfect Body, the cause of which they could not see. The reason, and causes of these things therefore we think fit to de∣clare, that the Artificer may come to the know∣ledg of his Art.

XII. Now, as the sub∣stance of Argent Vive is U∣niform, so it is not possible in a short time, by keeping it constantly in a continued Fire to remove its Aquosity; so that too much haste was the cause of the first Error. And being of a subtile sub∣stance, it receeds from the Fire; therefore excessive Fire, is the cause of the Er∣ror of those Men, from whom it flies

XIII. It is easily mixed with Sulphur, Arsenick, and Marchasite, by reason of Community in their Na∣tures: therefore it appears to be Coagulated by them, not into the form of a Bo∣dy, but of Argent Vive mix∣ed with Lead; for these being fugitive, cannot re∣tain it in the Contest of Fire, until it can attain to the nature of a Body; but through the Impression of the Fire, they fly with it; and this is the cause of the Error of them who so Coa∣agulate.

XIV. Also Argent Vive has much humidity joyned to it, which cannot possibly be separated from it, but by Violence of Fire warily adhibited, with con∣servation of it in its own Fire: and they by aug∣menting this its own Fire, as far as it can bear, take a way the humidity of Ar gent Vive, leaving no part sufficient for Metalick Fusi∣on, which being taken away it cannot be Melted, which is the cause of their Error, who coagulate it into a Stone not fusible.

XV. In like manner, Argent Vive has Sulphureous parts naturally mixt with it; yet some Argent Vive has more, some less, which to remove by Artifice is impossible. Now seeing it is the property of Sulphur mixt with Argent Vive, to create a Red or Citrine Co∣lor (according to its mea∣sure) the ablation of that be∣ing Made, the property of Argent Vive is by Fire to give a white Color. This is the cause of the variety of Colors, after its Coagu∣lation into a Stone. Like∣wise it has the Earthiness of Sulphur mixt with it, by which all its Coagulations must necessarily be infected. And this the cause of the Er∣ror of those who coagulate it into an imperfect Body.

XVI. Therefore it hap∣pens from the diversity of the Medicines of its Coagu∣lation, that divers bodies are Created in its Coagu∣lation; and from the Di∣versity of that likewise,

what is to be coagulated. For if either the Medicine, or that, has a Sulphur not fixed, the body created of it, must needs be soft: but if fixed the body must ne∣cessarily be hard. Also, if White, White; and if Red, Red; and if the Sulphur be remiss from White or Red; the Body likewise must be remiss; and if Earthy, the body must be imperfect; if not, not so. Also every not fixed Sulphur creates a Livid body; but the fixed, as much as in it lies, the Contrary: and the pure substance of it creates a pure body; the not pure, not so.

XVII. Also the same di versity doth in like manner happen in Argent Vive a∣lone, without the Commix∣tion of Sulphur, by reason of the diversity of Purifica∣tions and preparations of it in Medicines. Therefore an Illusion happens from the part of the Diversity of the Medicines; so that some∣times in the Coagulation of it, it is made Lead, some∣times Tin, sometimes Cop∣per, sometimes Iron; which happens by reason of Impu∣rity. And sometimes Sil∣ver or Gold is made thence, which must needs proceed from Purity, with conside ration of the Colors.

XVIII. But Argent Vive is Coagulated by the fre∣quent precipitation of it with Violence, by the force able heat of strong Fire. For the Asperity of Fire ea∣sily removes its Aquosity, and this Work is best done by a Vessel of a great length, in the sides of which it may finde place to Coole and Adhere, and (by reason of the Length of the Ves∣sel) to abide, and not fly, till it can again be precipi∣tated to the Fiery hottom of the same; which must al∣ways stand very hot, with great Ignition: and the same precipitation be con∣tinued, till it be totally fixed.

XIX. It is also Coagu∣lated, with long and con∣stant retention in the Fire, in a Glass Vessell, with a very long Neck, and round

belly, the Orifice of the Neck being kept open, that the humidity may vanish thereby. Also it is coagula∣ted by a Medicine conveni∣ent for it, which we will shew anon: which Medi∣cine is of it, and is that, which most nearly adheres to it, in its profundity; and is commixed throughly in its least parts, before it can fly away. Therefore there is a necessity of collecting that, from things conveni∣ent to it, or agreeing with the same: Of this kind are all Bodies, also Sulphur, and Arsenick.

XX. But because we see not any of the Bodies in its nature to coagulate it; but that it flys from them, how neerly soever they agree together; we have there∣fore considered, that no Bo∣dy adheres to it in its inmost parts. Wherefore, that Me∣dicine must needs be of a more subtil substance, and more liquid fusion than Me∣tals themselves are. Also by Spirits, remaining in their nature, we see not a Coagulation of it to be made, which is firm and stable; but fugitive, and of much infection. Which indeed happens by reason of the flight of the Spirits; but the other from the com∣mixtion of the Adustible and Earthy substance of them.

XXI. Hence then it is manifestly evident, that from whatsoever thing the Medicine thereof is extra∣cted that must necessarily be of a most subtil and most pure substance, of its own nature adhereing to it; and of liquefaction most easie, and thin as water; and also be fixed against the violence of fire. For this will coa∣gulate it, and convert the same either into a Solar or Lunar nature: Studiously exercise your self upon what we have spoken, and you will find the Mystery out.

XXII. But that you may not blame us, as if we had not sufficiently spoken thereof, we say, that this Medicine is extracted from Metalick Bodies themselves,

with their Sulphur, or Arse∣nick prepared: Likewise from Sulphur alone, or Arse∣nick prepared; and it may be extracted from Bodies only. But from Argent Vive alone, it is more easily, and more nearly, and more perfectly found; because nature more amicably em∣braceth its proper nature, and in it more rejoyces than in any extraneous nature; and in it is a facility of ex∣traction of the substance thereof, seeing it already hath a substance subtil in Act. Now the ways of ac∣quiring this Medicine, are by sublimation, as is by us sufficiently declared: And the way of fixing it follows. But the way of Coagulating things dissolved, is by a Glass in Sand, with a tem∣perate fire, until their aquo∣sity vanish.

XXIII. The way of fixing Argent Vive, is the same with the way of fixing Sul∣phur and Arsenick; and these waies differ not, unless that Sulphur and Arsnick cannot be fixed if their most thin inflamable parts, be not se∣parated from them, with the subtil Artifice of divid∣ing, by this ultimate way of fixation. But Argent Vive has not this confideration, therefore in this method, they need a greater heat than Argent Vive. In like man∣ner they are diversified, be∣cause these (Sulphur and Arse∣nick) must be elevated higher by reason of their slowness, than Argent Vive; and also because they require a longer time to be fixt in, and a longer Vessel for their fixa∣tion.

XXIV. Of the Medicine Coagulating of Argent Vive. It is taken from such mat∣ter, as the matter it self is (viz. as we have before de∣clared) and that is, because Argent Vive, (seeing it is easi∣ly made to fly, without any Inflamation,) may suddenly adhere to it, in its profun∣dity, and be conjoyned with it, in its least parts, and likewise inspissate, and con∣serve it in the fire by its own fixation, until it be better able to sustain the force of Fire, consuming its humi∣dity; and convert it by the

benefit of this, in a moment, into true Solifick and Luni∣fick, according to that for which the Medicine was prepared.

XXV. But seeing, we find not any thiug more to agree with it, then That, which is of its own nature, therefore by reason of this, we judged, that with That, the Medicine thereof might be compleated; and we en∣deavoured by Art to make the Form of the Medicine agreeable to the same, viz. That it be prepared in the method and way now men∣tioned, with the instance of long continued labour; by which all the subtil and most pure substance of it, may be rendred perfectly White in Luna, but intensly Citrine in Sol.

XXVI. Now this cannot be compleated, so as to cre∣ate a Citrine Color, with∣out the mixtion of a Thing tinging it, which is of its own nature. But with this most pure substance of Ar∣gent Vive, the Medicine is perfected by this our Art, which most nearly adheres to Argent Vive, and is most easily fluxed, and coagulates it, for it converts it into a true Solifick and Lunifick, with Preparation of that al∣ways preceeding.

XXVII. The grand Que∣stion is, from what things this substance of Argent Vi∣ve may best be extracted? To which we Answer: It must be taken from those things in which it is: But according to Nature, it is as well in Bodies, as in Ar∣gent Vive it self, seeing they are found to be of one Na∣ture: In Bodies more diffi∣cultly; in Argent Vive more nigh, or easily, but not more perfectly. Therefore of what kind soever the Medicine is to be, the Me∣dicine of this Pretious Stone, must be as well sought in Bodies, as in the substance of Argent Vive.

XXVIII. But as to the Fixing of Argent Vive, you must know, that it may be done, without being turned into Earth, and likewise fixed with conversion of it

into Earth. For by hasten∣ing to its fixation, which is made by precipitation, it is fixed and turned into Earth. Also by the successive subli∣mation of it often repeated, it is fixed likewise, and not changed into Earth, but gives Metallick fusion. This is manifest to, and proved by him who has experien∣ced both fixations thereof, even to the Consummation of the Work; both by the ha∣sty precipitation; and also by the slow, with continually repeated sublimations.

XXIX. This therefore is because it has a viscous and dense substance, the sign of which is the grinding of it by Imbibition, and mixtion with other things. For Viscosity is manifestly per∣ceived in it, by the much adherency thereof. That it has a dense substance, he that has but one Eye, may manifestly see by its aspect, and by poising the vast Weight thereof. For while it is in its own Nature, it exceeds Gold in weight, being of a most strong Composition. Whence it is manifest, that it may be fixed without consumption of its humidity, and with∣out conversion of it into Earth.

XXX. For by reason of the good adherency of parts, and the strength of its mixtion; if the parts of it be any wise inspissate by Fire, it permits it self no farther to be corrupted; nor suffers it self (by the In∣gress of a furious flame into it) to be elevated into fume; because it admits not of Rarefaction, of its self, by reason of its density, and want of Adustion, which is made by combustible sul∣phureity, which it hath not.

XXXI. Hence is seen; First, The Causes of the Cor∣ruption of every of the Metals by fire, which is, 〈◊〉〈◊〉. From the Inclusion of a burning sul∣phureity in the profundity of their substance, dimini∣shing them by Inflamation, and exterminating them also into fume, with extream con∣sumption of whatever Ar∣gent Vive, is in them of

good Fixation. 2. From a multiplication upon them, of an exterior flame, pene∣trating, and resolving them with it self into fume, of how great fixation soever, that which is in them is. 3. From the Rarefaction of them by Calcination, for that the flame or fire, does then penetrate into, and ex∣terminate them. Therefore if all Causes of Corruption concur, such Bodies must needs be exceedingly cor∣rupt: But if not all, the corruption is according to the number and proportion of the Causes which remain.

XXXII. Secondly, The Causes of Goodness, and purity of each Metal. For seeing that Argent Vive, for no Causes of Extermination, permits it self to be divided into parts in its compositi∣on, (because it either with its whole substance receeds from the fire, or with its whole remains permanent in it) there is necessarily observed in it a cause of per∣fection: For it is that which overcomes Fire, and by Fire is not overcome, but it ami∣cably rests, rejoycing there∣in, possessing Perfection, as we have found, with an Approximate Potency.

XXXIII. Of the Purifica∣tion of Argent Vive. It is cleansed two ways, either by sublimation, of which we have shewed the way al∣ready; or by way of a Lavament, of which the way is this. Put Argent Vive into a Stone, or Earthen Dish, and pour upon it as much Vinegar, as is suffici∣ent to cover it: Set it over a gentle fire, and let it heat so far, as you may well hold your Fingers in it, and no more. Then stir it about with your Fingers until it be divided into most small Particles, in the similitude of Powder; and continue stirring it, until all the Vi∣negar be wholly consumed: After which wash away the Earthiness remaining with Vinegar, and cast it away: Repeating this washing so often, till the Earthiness of the Mercury is changed into a most perfect Coelestine colour, which is a sign that it is throughly washed.

XXXIV. Of the Nature of Argent Vive. There is a necessity of removing its Su∣perfluities, for it has Causes of Corruption, viz. an Earthy substance, and an adusti∣ble watriness without In∣flamation. yet some have thought it to have no super∣fluous Earth and Unclean∣ness, but that is vain, and not true: For we see it to consist of much lividness, and not of whiteness; we see also a black and Fecu∣lent Earth, to be separated from it, with easie Artifice, by a Lavation, as abovesaid. But because we are by that to acquire a two-fold perfe ction, viz. 1. To make a Medicine. 2. To perfect it. Therefore we must necessa∣rily prepare the same by the degrees of a two-fold purification; for two clean∣sings of Mercury, are neces∣sary. One by Sublimation for the Medicine, which shall be here shewed: The other by a Lavament for coagulation, which we have shewed at Sect. 33. above.

XXXV. For if we would make a Medicine of it, then there is a necessity to cleanse it from the foeculency of its Earthiness by sublimation, least it create a livid color in projection; and also to remove its sugitive watri∣ness, lest it make the whole Medicine fugitive in proje∣ction, and to keep safe the middle substance thereof sor Medicine; of which the Property is not to be burn∣ed, but to defend from combustion, and not to fly it self, but to make sixed, which is a perfection by manifold Experiences. For we see Argent Vive more nearly to adhere to Argent Vive, and to be more be∣loved by the same; but next to it Gold has place, and after that Silver.

XXXVI. Wherefore bence it follows, that Argent Vive is more friendly to its own nature; but we see other Bodies not to have so great conformity to, or unity with it; and therefore we find them in very deed, less to partake of the nature thereof. And whatsoever Bodies we see more to de∣fend

from adustion, those we judge to partake more of the nature of it; there∣fore it is manifest, that Ar∣gent Vive is the perfective and salvative from Adusti∣on, which is the Vltimate of Perfection.

XXXVII. The second degree of its Purification, is for its Coagulation: And the washing away of its earthi∣ness, for one day only is sufficient for it; the method of which washing we have largely declared, at Sect. 33. aloregoing: Being there∣fore so throughly washed, project upon it the Medi∣cine of Coagulation, and it will be coagulated into a Solifick or Lunifick substance, according as the Medicine was prepared. From what is now said, it is manifest, that Argent Vive is not per∣fective in its nature; but that matter is, which is pro∣duced of it by our Art. And so likewise, is it in Sulphur and Arsenick. There∣fore in these it is not possi∣ble to follow nature, but by our natural Artifice.

XXXVIII. It is also un∣deniably manifest that bo∣dies containing the greatest quantity of Argent Vive are bodies of perfection. Where∣fore it is to be supposed, that those bodies are more nigh to perfection, which more amicably imbibe Ar∣gent Vive. The sign of this is the easie susception of Ar∣gent, Vive by a Solar or Lu∣nar body of Perfection. For this same reason, if a body altered do not easily receive Argent Vive into its Sub∣stance, it must needs be very remote from this per∣fection spoken of.

XXXIX. The preparation of Argent Vive. Take of it one pound: Vitriol Rubified, two pounds: Roch Alum Cal∣cin'd, one pound: Common Salt, half a pound: Nitre, four ounces: Incorporate all together and sublime. Gather the white and Dense, and pon∣derous, which will be found about the side of the Ves∣sel, and keep it for use. Now, if in the first Subli∣mation, you shall finde it Turbid or Unclean (which

may be thro Carlesness) sublime it again, with the same Foeces, and reserve it as before.

XL. The Regiment of Mer∣cury. It is done two ways. 1. You must Amalgamate it, well washed and puri∣fied as under directed. 2. You must Distill it and thence make an Aqua Vitae or Spirit of Wine. The first wav. Take of Mercu ry 40 Ounces, of Sol. of Lu∣na, of Venus, of Saturn, ana one Ounce, melt these bo∣dies first the Venus and Luna, secondly the Sol, thirdly Sa∣turn: Take all out of the Fire; having melted them in a large Crucible, and your Mercury in readiness, made hot in ano∣ther: and when the said Me∣tals begin to harden, pouer in the Mercury Leisurly, stir∣ring the mixture with a stick, setting it again on the Fire, and taking it off, untill they be all amalgamated, with the whole Mercury. This Amal gama put to be dissolved for seven days, Extract the wa∣ter with a Cloth, make the residue Volatile, giving Fire of Ignition. This again imbibe with its whole water, and put it to be generated, and again to be dryed for forty days, and you will finde a Stone, which put to be fixed, so will you have a Stone augmentable to Infinity. In this Book we have expounded all things which we have written in divers Books.

XLI. The sublimation of Mercury. If you would per∣fectly sublime it, you must add to every pound of it, common Salt two pound and a half, Salt-Peter half a pound: mortify the Mer∣cury wholly, grinding it all together with Vinegar, un∣til nothing of the Mercury appear living in the mix∣ture, then sublime it ac∣cording to Art. It is a thing profitable.

XLII. The Sublimatioa of Red Mercury. Take one pound of it, mix and perfectly grind it with Vitroil, Nitre, ana one pound, and sublime it from them Red and splen∣did.

XLIII. Out of all that has been said it appears

with evident Demonstrati∣on, that our Stone is pro∣created out of the substance of Argent Vive: But to un∣lock the Closure of Art, you must study to resolve Luna or Sol into their own dry water, which the vulgar call Mercury: And it is so, that a duodenary proportion (of the solutive water) may contain only one part of the perfect body. For if with gentle fire, you well govern these, you will find (in the space of 40 days) the body converted into mere water: and the sign of its perfect dissolution is blackness, appearing on its Superfices.

XLIV. But if you en∣deavour to perfect both Works, the White and the Red, dissolve each of the ferments by themselves, and keep them. This is Our Argent Vive extracted from Argent Vive, which we intend for Ferment. But the Paste to be fermented, we extract in the usual man ner from imperfect bodies. And of this we give you a general Rule, which is, That the White Paste is extracted from Jupiter and Saturn; but the Red from Venus and Sa∣turn: But every Body must be dissolved by its self in the Ferment.

XLV. Sulphur we have proved is corruptive of eve∣ry kind of Perfection: But Argent Vive is perfective in the Works of Nature, with compleat Regiment. So we, not changing, but imitating Nature, (in Works possible) do likewise assume Argent Vive in the Magistery of this Work, for a Medicine of each kind of Perfection, viz. both Lunar and Solar, as well of Imperfect Bodies, as of Argent Vive Coagulable. And seeing there is a two∣fold difference of Medi∣cines, one of Bodies, but the other of Argent Vive truly coagulable, we shall here discourse it.

XLVI. The matter per se, of this Medicine of eve∣ry kind is one only, already sufficiently known. Take therefore that, and if you will work according to the Lunar Order, learn to be

expert in Operating, and prepare that, with the known ways of this Magi∣stery. The intention of which is, That you should divide the pure substance from it, and fixt part there∣of, but leave a part for ce∣rating; and so proceeding through the whole Magi∣stery, till you compleat its desired fusion. If it sud∣denly flows in hard Bodies, it is perfect; but in soft Bo∣dies, the contrary. For this Medicine projected upon any of the Imperfect Bo∣dies, changes it into a per∣fect Lunar Body, if the known Preparations have been first given to this Me∣dicine: But if not, it leaves the same diminished, yet in one only difference of Perfection it perfects, as much as depends on the Administration of the Or∣der of a Medicine of this kind. But this due Admi∣nistration not preceeding, according to the third Or∣der, it perfects in projection only.

XLVII. A Solar Medi∣cine (of the Second Order) of every of the imperfect Bodies, is the same matter, and participates of the same Regiment of Preparation. Yet in this it differs, viz. in the greater subtiliza∣tion of parts, by proper ways of digestion, and in the commixtion of subtil Sulphur (under the Regi∣men of Preparation admi∣nistred) with the addition of the matter now known.

XLVIII. The Regiment of it is the fixation of pure Sulphur, and the solution thereof: For with this the Medicine is tinged, and with it projected upon e∣very of the Bodies dimini∣shed from perfection; it compleats the same in a So∣lar Complement, as much as depends upon a Medicine of the Second Order, the known and certain prepa∣ration of the imperfect body preceeding. Also the same projected upon Luna, per∣fects it much, in a peculiar Solar compleatment.

THE SECOND BOOK OF GEBER ARABS.

CHAP. XLIX. The Introduction to this Second Book.

I. THERE are two things to be deter∣mined, viz. the Principles of this Magistery, and the perfection of the same. The Principles of this Art, are the Ways or Methods, of its Operations, to which the Artist applys himself in the Work of this Magistery: These ways are divers in themselves: As, 1. Subli∣mation. 2. Descension. 3. Di∣stillation. 4. Calcination. 5. Solution. 6. Coagulation. 7. Fixation. 8. Ceration. All which we shall with much plainness declare.

II. The perfection con∣sists 1. Of those things, and from the consideration of those things by which it is attained. 2. From the con∣sideration of things helping. 3. From the consideration of that thing which lastly perfects. 4. And from that by which it is known, whe∣ther the Magistery was in perfection or not.

III. The consideration of those things by which we attain to the Compleatment of the Work, is the consi∣deration of the Substance manifest, and of manifest Colors, and of the weight in every of the Bodies to be changed, and of those Bo∣dies that are not changed, from the Radix of their Nature, without that Arti∣fice: and the consideration of those likewise that are changed, in the Radix of their Nature by Artifice: with the consideration of the Principles of Bodies, according as they are pro∣found, occult, or manifest; and according to their Na∣tures, with or without Ar∣tifice.

IV. For if Bodies and their Principles, be not known in the profound or manifest properties of their Natures, both with and without Ar∣tifice, what is superfluous, and what is wanting or de∣fective in them, cannot be known, and our not know∣ing those, would of neces∣sity hinder us, from ever at∣taining to the perfection of their Transmutation.

V. The consideration of things helping Perfection, is the consideration of the Nature of those things, which we see adhere to Bo∣dies without Artifice, and to make Mutation: And these are, Marchasite, Mag∣nesia, Tutia, Antimony, and Lapis Lazuli. And the con∣sideration of those which, without adherency, cleanse Bodies; such are Salts, Al∣lums, Nitre, Borax, Vitriol, and other things of like na∣ture,: And the considera∣tion of Glass of all sorts, and things cleansing by a like nature.

VI. But the consideration of the thing that perfects, is the consideration of chusing the pure Substance of Argent Vive; and it is the Matter, which from the Substance of that, took beginning, and of which it was created. This Matter is not Argent Vive in its Nature, nor in its whole Substance, but it is part of it: nor is it now, but when the Stone is made:

for that illustrates and con∣serves from Adustion, which is a signification of Per∣fection.

VII. Lastly, The consi∣deration of the thing, or certain Tryal and Examina∣tion, by which it is known, whether the Magistery be in Perfection or not; arises from the consideration of 1. The Cupel. 2. Cement. 3. Ignition. 4. Exposing it to the Vapours of Acid Things. 5. Extin∣ction. 6. Commixtion of Sul∣phur burning Bodies: 7. Re∣duction after Calcination. 8. Susception of Argent Vive. All which with the former we declare, with their Cau∣ses from Experiences, by which you may certainly know, we have not er∣red.

CHAP. L. Of Sublimation, Vessels, Furnaces.

I. THe cause of the In∣vention of Subli∣mation, was to unite Bo∣dies with Spirits, (since nothing can possibly be u∣nited with a Body but a Spirit.) Or to find some∣thing that can contain in its self the nature both of Body and Spirit, which be∣ing cast upon bodies, (with∣out being first purified,) ei∣ther give not perfect Co∣lors, or else totally corrupt, blacken, defile, and burn them, and this according to the diversitie of the same Spirit.

II. For Sulphur, Arsenick and Marchasite, are burn∣ings and wholly corrupt: Tutia (of every kind) burns not, yet gives an imperfect Color, 1. Because its adust∣ive Sulphureity, which is easily inflamed and black∣ens is not removed. 2. Be∣cause its Earthmess is not separated: for Adustion may create a Livid Color, and Earthiness may form it.

III. These things there∣fore we are constrained to cleanse from their burning Sulphuriety or Unctuosity, and Earthy superfluity, and this can be done by no Ar∣tifice but by Sublimation: for when Fire elvevates, it makes ascend always the more subtile parts, leaving behind the more Gross.

IV. Hence it is manifest that Spirits are cleansed from their Earthiness by Sublimation, which Earthi∣ness impeded Ingress, and gave an impure or dimi∣nished Color: from which being separated, they are freed from their Impurity, and are made more splen∣did, more pervious, and more easily to enter and penetrate the density of bodies, with a pure and perfect Tincture.

V. Adustion is also taken away by Sublimation; for Arsenick which before Sub∣limation was apt to adustion after Sublimation, will not be Inflamed, but receeds without Inflamation; the same you may find in Sul∣phur. And because in no other things than in Spirits, we saw an adherency to Bodies with Alteration, we were necessitated to make choice of them, and to pu∣rifie them by Sublimation.

VI. Sublimation then, is the Elevation of a Dry thing by Fire, with adhe∣rency to its Vessel but is done diversly according to the diversity of Spirits to be sublimed: for some are Sublimed with strong Igni∣tion, others with mode∣rate, and some again with a remiss heat of Fire.

VII. Arsenick, and Sul∣phur, are Sublimed with a remiss Fire; for otherwise, having their most subtil parts uniformly mixt and conjoyned with the Gross, their whole substance would ascend black or burnt, without any Puri∣fication: therefore you must find out the proportion of the Fire, and the Purifi∣cation, with commixtion of the Feces or Gosser parts, that they may be kept de∣prest,

and not suffered to ascend.

VIII. In Sublimation a threefold degree of Fire is to be observed. 1. One, so proportioned, as to make to ascend only the Altered, more pure, and Livid parts, till you manifestly see they are cleansed from their Earthly feculency. 2. A∣nother degree is, that what is of the pure Essence remain∣ing in the Feces, may be sublimed with greater force of Fire, viz. with Ignition of the bottom of the Vessel, and of the Feces therein, which you may see with your Eye. 3. The other degree is, a most weak Fire, which is to be given to the Sublimate without the Feces, so that scarcely any thing of it may ascend, but that only which is the most sub∣til part thereof, and which in our work is of no value, for that it is a thing by help of which Adustion is made in Sulphurs.

IX. The whole intention therefore of Sublimation is, That 1. The Earthiness be∣ing removed by a due pro∣portion of Fire. 2. And the most subtil and fumous part, which brings Adustion with Corruption, being cast away, we may have the pure Substance, consisting in Equality, of simple Fu∣sion upon the Fire, and without any Adustion, or fly∣ing from the Fire, or Infla∣mation thereof.

X. Now that that which is most subtil is adustive, is evident, for that Fire con∣verts to its own nature, all those things which are of affinity to it: it is of affini∣ty to every adustible thing; and every thing the more subtil the more adustible, therefore Fire is of most affinity to what is most sub∣tle.

XI. The same is proved by Experience; for Sulphur or Arsnick not sublimed, are most easily inflamed, and of the two, Sulphur the more easily: but either be∣ing sublimed, are not di∣rectly inflamed, but fly a∣way, and are extenuated without Inflamation, yet

with a preceeding Fusion.

XII. Now the proof in the administration of 〈◊〉〈◊〉 with their proportion, is, that such Matter be chosen, with which the Spirits to be sublimed may best agree, and wherewith they may be the more intimately mixed: for that Matter with which they are or may be most united, will be more potent in the reten∣tion of the Faeces of the Matter to be sublimed; the reason of which is evident.

XIII. But the addition of Foeces is necessary, because Sulphur or Arsenick to be su∣blimed, if they be not con∣joyned with the Foeces of some fixed thing, would necessarily ascend with their whole substance not cleansed, which thing we know by experience to be truth: this is proved, be∣cause, if the Foeces be not permixed with them thro' their least parts, then the same happens as if they had not Faeces, for their whole Essence will ascend without any cleansing.

XIV. Experience also proves this to be true, be∣cause when we sublime from a thing forraign to the nature of Bodies, we su∣blime in vain, so that they are found in no wise purifi∣ed after the ascension: but subliming with the Calx of any Body, the sublimation is well, and with facility it is perfectly cleansed.

XV. The intention of Faeces then is, that they be administred or taken from the Calxes of Metals; for in them the work of subli∣mation is easie, but in other things most difficult; for which cause there is no∣thing that can be instituted in their stead; for that without the Calxes of Bo∣dies, the Labor will be long, tedious, and most difficult, almost to despa∣ration.

XVI. But in this there is some benefit, for what is sublimed without Faeces or the Calces of Bodies, is of greater quantity, but with Faeces of lesser: So also, what is calcined with the

Calces of Bodies is of least quantity, but of easiest and most speedy Labor.

XVII. However every kind of Salt prepared, and things of like nature to it, excuses us from using the Foeces of Bodies, for that with them we make sublimation in a greater quantity; for separation of things to be sublimed from the Foeces, is easily made by solution of the Salts, which happens not in other things

XVIII. But the propor∣tion of Faeces is, that it be equal to the quantity of the matter to be sublimed, in which you cannot easily err: Yet if the Foeces be but half the weight, it may serve with care, to an experi∣enced Man: For the less the Foeces are, the greater will be the Exuberation of the sublimate, provided, that according to the Subtraction of the Foeces, an abatement of the Fire be in proportion thereto: For in a small quantity, a small fire serves for perfection; in a great, a great; and in a greater quantity, a greater fire is re∣quired.

XIX. Now because fire is a thing which cannot be measured; therefore it is, that error is often commit∣ted in it, when the Artist is unskilful, as well in respect to the variety of Fornaces, as Woods and Vessels to be used, and their due joyn∣ing.

XX. Therefore in things to be sublimed, you must re∣move their wateriness only, with a very small Fire, which being removed, if any thing ascend by it, then in the beginning, this Fire must not be increased, that the most subtil part may (by this most weak fire) be se∣parated, and put aside, which is the cause of Adu∣stion.

XXI. But when little or nothing shall ascend (which you may prove by putting a little Cotton Weik into the hole in the top of the Alu∣del) increase the fire under it; and how strong the fire should be, the Cotton Weik

will shew: For if little of the sublimate comes forth with it, or it be clean, it shews your fire is small, and therefore must be en∣creased: But if much and unclean, that it is too great, and must be diminished.

XXII. When then you find your sublimate to come forth with the Weik Clean, and much, you have the due proportion of your Fire, but if unclean the contrary: For accord∣ing to the quantity of clean∣ness, or uncleanness of the sublimate adhereing to the Cotton, must you order your Fire in the whole fa∣blimaiton: by this means you may bring it to its due height without any error.

XXIII. Yet the way of Faeces is better, viz. To take Scales of Iron, or Copper calcined: these indeed by reason of the privation of an Evil humiditity, do easi∣ly imbibe Sulphur or Arse∣nicck, and Unite them with themselves; the method of which the experienced on∣ly know.

XXIV. It is fit therefore, that we should rightly in∣form you in the sublimati∣on of these two Spirits [Sul∣phur and Arsenick] least you should erre through Igno∣rance: We say then, that if you put in many Faeces, and augment not the Fire proportionally, nothing of the Matter to be sublimed will ascend.

XXV. If you put in a small quantity of foeces, or none of the Calx of Bodies, and have not a fit propor∣tion of Fire, the matter will ascend with its whole substance: So likewise by reason of the Fornace, you may err: For a great For∣nace gives a great heat of Fire; a small Fornace, a small, if the Fewel and Vent∣holes be proportionate.

XXVI. If you sublime a great quantity of matter in a small Fornace, you can∣not make a fire great enough for Elevation: If a small quantity in a great Fornace, you will exterminate the sublimation by excess of

heat. Again, a thick For∣nace gives a condensate and strong Fire: A thin For∣nace, a rare and weak fire, in both which you may ea∣sily err.

XXVII. So also, a For∣nace with large Vent holes, gives a clear and strong fire, but with small Vent-holes, a weak fire: And if the di∣stance of space between the Fornace and the Vessel be large, the fire will be the greater, but if small, the less; in all which, without care, you may easily also err.

XXVIII. You must there fore build your Fornace, according to the strength of the Fire you would have, viz. thick, with free Vent-holes, so as there may be a good distance between the Vessel, and sides of the Fornace, if you would have a great fire: But if a mean fire, in all these things you must find a mean propor∣tion: All which we shall teach you.

XXIX. If you would e∣levate a great quantity of matter to be sublimed, first be provided of a sublima∣tory of such a capacity, that it may contain your matter to be sublimed, the height of ones hand breadth above the bottom: To this fit your Fornace, so as the Aludel, or Sublimatory may be received into it, with the distance of two Fingers round about the Walls, or Sides of the Fornace; which being made, make also to it ten Vent-holes, in one proportion, equally distant, that there may be an equal∣lity of the fire in all parts thereof.

XXX. Then put a Bar of Iron into the Fornace transverse, which fasten at each end in the sides of the Fornace, which Bar let be distant from the bottom of the Fornace about a Span, or 9 Inches: About an Inch above it the Sublimatory must be firmly placed, and inclosed round about to the Fornace.

XXXI. Now, if your Fornace can well and clear∣ly

discharge it self of the Fumosities, and the Flame can freely pass through the whole Fornace in the cir∣cuit of the Aludel, it is well proportioned; if not, it is not so. Then you must o∣pen its Vent-holes, and if by that it is mended, all is well; if not, you must ne∣cessarily alter it, for the distance of the Vessel from the sides of the Fornace, is too small: Wherefore en∣large the distance, and try it, continuing these Tryals, till it can freely quit it self of the smoak, and the flame is bright and clear.

XXXII. But as to the thickness of the Fornace, if you intend a great fire, it ought to be about 5 or 6 Inches; but if a moderate fire, 3 or 4 Inches; if a les∣ser fire, 2 or 3 Inches thick will be sufficient.

XXXIII. Then as to the Fewel, solid Wood gives a strong and durable fire; lighter Wood a weak fire, and soon ended; dry Wood gives a great fire and 〈◊〉〈◊〉 green Wood a small and long lasting. From the consideration of all these things, the diversity of Fires may easily be found out.

XXXIV. In the subli∣mation of Sulphur, the co∣ver of the Sublimatory must be made with a great and large concavity within, af∣ter the manner of an Alem∣bick with a Nose, for other∣wise the whole sublimate may descend to the bottom of the Vessel, through too great heat, for that in the end of the sublimation, the Sulphur ascends not, unless with force of fire, even to Ignition of the Alndel: And if the Sulphur be not retain∣ed in the Concavity above, seeing it easily flows, it will descend again by the sides of the Vessel, to the very bottom, and nothing will be found sublimed.

XXXV. The Aludel is to be made of thick Glass, for other matter is not suffici∣ent, unless it be thick, and of the like substance with Glass; because Glass only, or what is like to it, wanting Pores, is able to retain Spi∣rits

from flying away: For through Porous Vessels, the Spirits would pass and va∣nish.

XXXVI. Nor are Me∣tals serviceable in this case, because Spirits (by reason of their Amity and Sympa∣thy) penetrate them, and are united therewith: There∣fore in the Composition of your Aludel, let a round Glass, or Concha, be made with a flat round bottom; and in the middle of the sides thereof, a Zone, or Girdle surrounding the same; and above that Gir∣dle, cause a round Wall to be made, equidistant from the sides of the Concha, so that in this space, the sides of the Cover may freely fall without pressure.

XXXVII. But the height of this Wall (above the Girdle) must be according to the height of the Wall of the Concha, little more, or less. This done, let two Covers or Heads be made equal to the measure of this Concavity of the two Walls the length of the two Covers must be equal, and each a Span, or 9 Inches The Figure of one of them also Pyramidal, in the su∣perior parts of which Co∣vers, must be two equal holes, one in each, so made that a Hens Feather may conveniently be put in.

XXXVIII. The intention of this Concha is, That its Cover may be moved at pleasure; and that the jun∣cture might be ingenious, so that through it, though without any luting, the Spi∣rits might not pass. But if you can better contrive this Vessel, you may do so, notwithstanding this our description.

XXXIX. Yet in this we have a special intention, that the interiour Concha, with its sides, should enter half way within its Cover, for seeing it is the property of Fumes to ascend, not to descend, by this means they are kept from vanish∣ing: Also that the Head of the Aludel should be often emptied, left part of what is sublimed (being over

much) should fall down to the bottom again.

XL. Another intention is, that what ascends up in the form of pouder, near the hole of the head of the A∣ludel, be always kept apart, from that which is found to have ascended fused and dense in small lumps; po∣rous and clear at bottom thereof, with adherency to the sides of the Vessel; for that it is known to have less of Adustion, than what is found to ascend nigh to the hole of the Head: Now the sublimation is well per∣formed, if it be found clear and lucid, and not burnt with inflammation: This is the perfection of the sub∣liming of Sulphur and Arse∣nick: And if it be not so found, the Work must so often be repeated, till it is so.

CHAP. LI. Of Descension, and the way of Purifying by Pastils.

I. THERE is a three∣fold Cause of its invention. 1. That when any matter is included in that Vessel, which is called, a Chymical Descensory, that after its fusion, it may de∣scend through the Holes thereof, by which descent, we are assured, it has ad∣mitted a fluxing.

II. 2. That weak Bodies may by it be preserved from Combustion, after re∣duction from their Calces: For when we reduce weak Bodies from their Calces, we cannot reduce all their whole substance at one time: If then that part, which is first reduced into a body, should lie while the whole is reduced, a great

quantity would vanish by the force of the Fire; so that it was neeessarily de∣vised, that one part so soon as it is reduced, may fall from the Fire, through this descensory.

III. 3. That the Depu∣ration of Bodies might be so excellently performed, as to be freed from every extraneous thing: For the body descends in a Flux clean, and leaves every thing which is alien there∣to, in the Concavity there∣of.

IV. Therefore as to the way or method thereof, we say, that the form of it must be such as its bottom may be pointed, and the sides of it without roughness, e∣qually terminating in the a∣foresaid Acuity, or point of the bottom: And its co∣ver (if any be needful) must be made in the like ness of a plain or flat Dish, and well fitted to it, and the Vessel with its Cover, must be made of good firm Earth, not easie to break, or crack in the fire.

V. Then put in the mat∣ter which you would have to descend, upon round Rods or Bars made of like Earth, and so placed, as they may be more nigh the top than bottom of the Vessel. Then covering the Vessel, and luting the jun∣cture, set it into the fire, and blow it until it is in Flux, and the whole matter∣descend into a subjacent Vessel.

VI. But, if the matter be of difficult fusion, it may be put upon a Table plain, or of small Concavity, from which it may easily descend by inclining the head of the Descensory when it is in Flux; for by this means Bodies are purified.

VII. But they are yet better purified by Pastils, which method of Purifica∣tion is of the same force, with the way of purifying by descension: For it holds the foeces of Bodies as well as a Descensory and better, the way of which is thus.

VIII. Take the body which you intend to cleanse, and granulate it, or file it, or reduce it into a Calx, which is yet better, and more perfect: Mix it with some other Calx, which is not to be melted, and then make the body to flow.

IX. By this method, of∣ten repeated, Bodies are cleansed, but not with a perfect Mundification, which is to perfection; yet it is a profitable purifying, that Bodies capable of perfecti∣on, may the better and more perfectly be transmu∣ted.

X. For there is an Ad∣ministration always to go before, and to proceed such a Transmutation, all which shall be declared in its pro∣per place.

XI. The Descensory For∣nace is made, as before de∣scribed, and is wonderfully useful to the melting of Me∣tals by Cineritiums and Ce∣ments. For all Calcined, Combust, Dissolved, and Coagulated Bodies, are re∣duced by this Fornace into a solid Mass, or Metal.

XII. Cineritiums also, and Cements, and Tests, or Cru∣cibles, in which Silver is of∣ten melted, are put into this Fornace, for the reco∣vering the Metal imbi∣bed.

CHAP. LII. Of Distillation, Causes, Kinds, and Fornaces.

I. DIstillation is the ele∣vating of Aqueous Vapours in their proper Vessel; and is of divers kinds. 1. Either with fire, or without fire. Those

made by fire is also two∣fold. 1. Ascending by an Alembick. 2. Descending by a Descensory.

II. The Cause why Di∣stillation was invented, was the purification of a liquid matter from its filth, and conservation of it from pu∣trefaction. For we see things distilled (by what kinds soever of Distillation) are made more pure, and more pure to be preserved from putrefaction.

III. But the special cause of Distillation by Ascent, or an Alembick, is the separa∣ting of a pure Water, with∣out Earth or Foecs; for wa∣ter so distilled has no fecu∣lency: And the Cause of the invention of such pure water, was for the Imbibi∣tion of Spirits, and of clean Medicines, lest by the fe culency of the Water, our Medicines, or Spirits might be defiled or currupted.

IV. But the cause of the Invention, which is made by Descent, or a Descensory, was the extracting its Oyl, pure in its Nature; because by Ascent, Oyls are not so easily had in their combusti∣ble Nature.

V. And the Distillation, which is made without fire, or by Filter, was invented for this cause sake, to clear water (whether distilled, or not distilled) from all manner of Impurities what∣soever.

VI. Distillation by Ascent is two-fold, 1. In Ashes, or Sand. 2. In Balneo, with∣out Hay, or Wool in its proper Vessel, so disposed, that the Cucurbit, or Vesi∣ca may not be broken be∣fore the Work is finished.

VII. Distillation by Ashes or Sand, is done with a greater, stronger, and more acute fire: But that by Balneo, with a mild, soft, or gentle and equal fire; for Water admits not the Acuity of Ignition, as Ashes or Sand do.

VIII. Therefore by that Distillation which is made in Ashes, colours, and the

more gross parts of the Earth are elevated; but by that in Balneo, the parts more subtil, and without color, and more approach∣ing to the nature of simple Water, only arise. So that a more subtil separation is made by distillation in Balneo, than by a Distillation in Ashes or Sand.

IX. This is evident; for Oyl distilled by Ashes, is gross, thick, and foetid: But that being rectified in Balneo, the Oyl is separated into its Elemental parts; so that from a most Red Oyl, you have another most lim∣pid, white, and serene, the whole redness remaining in the bottom of the Vessel.

X. By this Operation, we come to the determi∣nate separation of all the Elements of every Vegeta∣ble; and of that which from Vegetables proceeds to a Being, and of every like thing. But by that which is made by Descent, we at tain the Oyl of every thing Vegetable, determinately, and of their like: and by Filteration we accomplish the clearness of every liquid thing.

XI. To Distil in Ashes. You must have a strong earthen Pan, and fitted to the Fornace, like to the aforesaid Fornace of Sublimation, with the same distance from the sides of the Fornace, and with like Vent∣holes; upon the bottom of which Pan sifted Ashes must be put to the thickness of one Fingers breadth [length almost] and upon the Ashes, the Retort, or Distillatory must be set, and covered round about with the same Ashes, almost as high as to the neck of the Alembick, [Retort, or Distillatory.]

XII. This done, put in the matter to be distilled, cover the Vessel with its Alembick, the neck of which must inclose the neck of the Cucurbit, or Vesica, lest what is to be di∣stilled should fly away: Then lute the juncture, and begin the Distillatiou: But the Vesica, Cucurbit, Retort, or Distillatory, with the A∣lembick Head, or Recipient, must be both of Glass; and the fire must be of strength, ac∣cording

to the exigency, or na∣ture of the matter to be distil∣led, and to be continued till all that should be distilled is come off.

XIII. To distil in Balneo, is like the former, in a Cu∣curbit and Alembick; save that you must have an Iron or Brass Pot fitted to the Fornace: Upon the bottom of the pot within, must be laid a Bed of Hay or Wooll, or other like matter, to the thickness of 3 Inches, that the Cucurbit may not be broken; and with the same the Cucurbit must be covered round about, almost as high as the neck of the A∣lembick, upon which lay sticks cross, and upon them stones, to hold the Cucurbit to the bottom of the Pot, and keep it firm and steady, that it be not raised by the Water, nor be broken by its moving up and down. Lastly, Put in Water till the Pot be full, which done, kindle the fire, and distil off the matter.

XIV. To Distil by De∣scent. You must have a Glass Descensory, with its Cover, and that put in which is to be Distilled, and then the Cover luted on, and fire made on the top, or over it, that the Liquor may descend.

XV. To Distil by Filtre. Put the Liquor to be Distilled, into an Earthen, Stone, or Glass Concha, under which set another Vessel to receive the Distillation: The larger part of the Filter put into the Li∣quor, even to the bottom of the Concha, leting the nar∣rower part hang over the side thereof, and over the under Vessel; so will the Liquor fall down through the Filter in the lower Vessel, without ceasing, to the last drop. Where note, That if the Liquor be not clear enough the first time, it must be so often repeat∣ed, till it is as you desire it.

XVI. The Distillatory Fornace, is the same with the Sublimatory: But Fire must be administred ac∣cording to the exigency of things to be Distilled: The way of doing which we have just now taught.

CHAP. LIII. Of Calcination of Bodies and Spirits, with their Causes and Methods.

I. CAlcination is the bringing a thing to Dust by Fire, through an abstraction of its humidity, holding the particles of the Body together.

II. The cause of the in∣vention thereof, is, that the Adustive, corrupting and defiling sulphureity, may be abolished by Fire; and it is 〈◊〉〈◊〉, according to the diversity of the things to be calcined: for Bodies are calcined; and Spirits are calcined; as also other things foreign to these, but with a divers intention.

III. And seeing there are imperfect Bodies of two kinds, viz. Hard, as Venus and Mars; and Soft, as Sa∣turn and Jupiter; all which are calcined; there was a necessity of calcining them with a several intention, viz. General and Special.

IV. They are calcined with one general Intention, when that their corrupting and defiling Sulphureity may be abolished by Fire: for every adustive Sulphureity, which could not be remo∣ved without Calcination, is thereby abolished from e∣very thing whatsoever.

V. And because the Bo∣dy it self is solid, and by reason of that solidity, the internal Sulphureity conceal∣ed within the continuity of the substance of Argent Vive, is defended from Adustion; therefore it was necessary to separate the Continuity thereof, that the Fire com∣ing freely to every its least parts, might burn the Sul∣phureity from it, and that

the Continuity of Argent Vive might not defend it.

VI. The common inten tion also of Calcination, is Depuration of the Earthi∣ness; for it is found that Bodies are cleansed by rei∣terated Calcination and Re∣duction, as we shall here∣after shew.

VII. Special Calcination is of Soft Bodies, and with these two intentions, that through it there may be an inten∣tion of Hardning and Fix∣ing, which is accomplished by an Ignitious repition of Calcination upon them; and this is found true by Experience.

VIII. But why the Cal∣cination of Spirits was in∣vented, is, that they may the better be fixed, and the more easily dissolved in to Water; for that every kind of thing Calcined is more fixed, then the not Calcined, and of easier so∣lution: and because the Particles of the Calcinated, more subtilized by Fire, are more easily mixed with Water, and turned into Wa∣ter.

IX. The Calcination of other things, is subservient to the Exigency of the Pre∣paration of Spirits and Bo∣dies, of which Preparation we shall speak more at large in the following: but these are not of Perfection.

X. The way of Calcina∣tion is divers, by reason of the diversity of things to be Calcined: for Bodies are otherwise Calcined than Spirits, or other things. And Bodies divers from each o∣ther, are diversly Calcined. Soft Bodies have one general way, according to the in∣tention, viz. That both may be Calcined by Fire only, and by the acuity of Salt prepared or unprepa∣red.

XI. The first Calcination by Fire is thus: Have a Ves∣sel of Iron or Earth, formed like a Porringer, which let be very strong and firm, and fitted to the Fornace of Calcination, so, that under∣it, the Coles may be cast in and blowed.

XII. Then cast in your Lead or Tin (the vessel be∣ing firmly set upon a Trivet of Iron or Stone, and fast∣ned to the Walls of the Fornace, with 3 or 4 Stones being thrust in, stiff, be∣tween the Fornace sides and the Vessel, that it may not move: the form of the For∣nace, must be the same with the Form of the For∣nace of Great Ignition,) of which we have spoken, and shall speak more in the fol∣lowing.)

XIII. And the Fire be∣ing kindled sufficient for the fusion of the Body to be calcined, a skin will arise on the Top, which con tinually rake together, and take off with a Slice, or o∣ther fit Iron or Stone instu∣ment, so long till the whole body is converted into Pouder.

XIV. If it be Saturn, there must be a greater fire, till the Calx be changed in∣to a compleat whiteness.

XV. Now understand, that Saturn is easily re∣duced again into a Body from its Calx: but Jupiter with most difficulty: there∣fore be carefull that you err not in exposing Saturn after its first Pulverization to too great a Fire, and so reduce the Calx into a Body, before it is perfected: in this you must use tempe∣rance of Fire, and that lei∣surly augmented by de∣grees with Caution, till it be confirmed in its Calx, and is not so easily redu∣cible, but that a gentle fire must be given to the last compleating of the Calx.

XVI. Likewise be care∣ful that you err not in Ju∣piter, by reason of its dif∣ficult Reduction, for that intending to reduce it, you find it not reduced, but a Calx still, or turned into Glass, and so then conclude its reduction impossible.

XVII. Now we say, that if a great Fire be not given in the reduction of Jupiter, it reduceth not: and if a great Fire be given, some∣times it reduces not, but

Possibly may be converted into Glass: the reason of which is, because Jupiter in the profundity of its na∣ture has the fugitive sub∣stance of Argent Vive inclu∣ded: which if long kept in the Fire flies away; and leaves the Body deprived of humidity, so that it is found more apt to Vitrifie, than to be reduced again into a metallick Body.

XVIII. For every thing deprived of its proper Hu∣midity, gives no other than a Vitrifying fusion, whence it naturally follows, that you must hasten to reduce it with the speedy force of a Violent Fire; for other∣wise it will not be reduced.

XIX. The Calcination of these Bodies by the Acu∣ity of Salt, is, the quantity after quantity of Salt be ve∣ry often cast upon them in their fusion, and permixed by much agitation with an Iron Rod, while in fusion, till by the mixtion of the Salt, they be turned into Ashes: and afterwards by the same way of perfection the Calces of them are per∣fected, with their conside∣rations.

XX. But herein also is a difference in the Calces of these two Bodies: for Lead in the first work of Calcination is more easily converted into Pouder or Ashes than Tin; and yet the Calx is not more easily perfected than that of Tin. The cause of which diversi∣ty is, that Saturn has a more fixed humidity than Jupi∣ter.

XXI. The Calcination of Venus and Mars is one, yet divers from the former, by reason of the dificulty of their Liquefaction. Make either of these Bodies into thin Plates, heat them red hot, but not to Melting: for by reason of their great Earthiness, and large quan∣tity of Adustive flying Sul∣phur, they are easily thus reduced into Calx: for the much Earthiness being mix∣ed with the substance of Ar∣gent Vive, the due Continu∣ity of the said Argent Vive is frustrated.

XXII. And thence comes their porosity, through which the flying Sulphur passes away, and the Fire by that means having access to it, Burns and Elevates the same; whence it comes to pass, that the parts are made more rare, and through discontinuity con∣verted into Ashes.

XXIII. This is manifest, for that plates of Copper exposed to Ignition, yeild a Sulphurous Flame, and make pulverizable Scales in their Superfices; which is done, because from the parts more nigh, a more easy combustion of the Sul∣phur must be made.

XXIV. The form of this Calcinatory Fornace, is the same with the form of the Distillatory Fornace, save only, that this must have one great hole in the Crown of it to free it self from Fu∣mosities: and the place of the things to be Calcined, must be in the midst of the Fornace, that the Fire may have free access to them round about, but the Ves∣sel must be of Earth, such as are Crucibles.

XXV. The Calcination of Spirits You must give Fire to them gradually, and leisurly increase it, that they may not fly, till they be able to sustain the grea∣test Fire, and approach to Fixation: their Vessel must be round, every way closed, and the Fornace the same with the last mentioned. But you need not use grea∣ter Labour than what is to prevent their flight.

XXVI. Or thus, As to the form of the Fornace. Let it be made square in length four Feet, and in breadth three Feet: Luna, Venus, and Mars, or other things must be Calcined in strong Dishes or Pans made of Clay, such as that of which Crucibles are made, that they may en∣dure the strongest force of the Fire, to the total com∣bustion of the matter to be Calcined.

XXVII. Calcination is

the Treasure of the thing, Be not weary therefore, for imperfect Bodies are clean∣sed by it, and by reduction of the Calcinate into a so∣lid Body or Mass of Metal again: then is our Medi∣cine projected upon them, which is matter of Joy and Rejoycing.

XXVIII. The Ablutions of the Calces. Have a large Earthen Vessel, full of pure hot fresh Water, with this wash the Calx, stirring it often, that all the Salt and Allom may be dissolved (with which they have been Calcined) then being set∣led, decant the Water gent∣ly: put the Calx again into hot Water and do as before, till it be perfectly washed, then dry and keep it for in∣ceration.

XXIX. The Inceration of Calces washed. Take the former Calx, dissolve it in Spirit of Vinegar, 2 pounds of Common Salt, Roch Allom, Sal gem, ana 2 Ounces, in this water imbibe 4 Ounces of of the aforesaid dryed Calx, till it has drank in all the said Water, then dry it and keep it for use.

XXX. The Reduction of Calces into a solid Mass. Take the former incerated Calx, wash it with distilled Urine, till you have extracted all the Salts and Alums, with the filth of the Calcined Body, which being dryed imbibe 4 pounds of this Calx, with Oyl of Tarter 1 pound, in 1 pound of which dissolve Sal armoni∣ack 2 Ounces, Salt-Peter 1 Ounce: This Imbibition do at several times, drying and im∣bibing. Lastly dry it, and make it descend through a great descensory, and reduce it into a solid Mass, being purged from its Combustible Sulphureity by Calcination; and from its Terrestreity by its Reduction, so have you it purified from all accidental Impirities and defements, which happned to it in its Mi∣nera.

XXXI. But its innate foulness, which dwels in the Root of its Generation, must be obliterated or done away, with our Medicine, the greater part of which,

contains in it self the sub∣stance of Argent Vive, ac∣cording as the necessity of the Art requires.

XXXII. Again you must note, that Bodies are found to be of Perfection, if in the reiteration of their Cal cination and Reduction, they loose nothing of their Goodness, in respect of Co∣lor, Weight, Quantity, or Lustre, (of which great care is to be taken in the manifold reiterations of these Operations) if there∣fore by repeating the Cal∣cination and Reduction of altered Metals, they loose any thing in their dif∣ferences of Goodness, it is to be supposed you have not rightly persued the Art.

CHAP. LIV. Of Solution and its Cause.

I. SOlution is the reducti∣on of a dry thing in∣to Water: and every per∣fection of Solution is com∣pleated with subtile Waters, such especially as are acute and sharp, and Saline, hav ing no Feces; as Spirits of Vinegar, of sower Grapes, of acid Pears, of Pomgra∣nates, and the like Distil∣lod.

II. The case of this In∣vention, was the Subtile∣zation of those things, which neither have Fusion nor Ingress, by which was lost the great advantage of fixed Spirits, and of those things which are of their Nature. For every thing which is dissolved, must necessarily have the nature of Salt or Alum, or their like.

III. And the nature of them is that they give Fusi∣on before their Vitrification;

therefore Spirits dissolved will likewise give Fusion: And since they in their own nature, agree with Bo∣dies, and each with other, Fusion being acquired, they must by that of necessity penetrate Bodies, and pene∣trating them, transmute them.

IV. But they neither pe∣netrate nor transmute with∣out our Magistery or Art, viz. That after Solution and Coagulation of the Bo∣dy, there be added to it some one of the Spirits pu∣rified, not fixed; and then to be so often sublimed from it, till it remains with it, and gives to it a more swift fusion, and conserves the same in Fusion from Vi∣trification.

V. For the nature of Spirits is not to be Vitrified, but to preserve the mixture from Vitrification, as long as they are in it: There∣fore the Spirit which more retains the nature of Spirits, more defends or preserves from Vitrification: And a Spirit only purified, more preserves than a Spirit, pu∣rified, calcined, and dis∣solved: Therefore there is a necessity of mingling such a Spirit with the body; for from these there results good Fusion and Ingress, and true Fixation.

VI. Now we can de∣monstrate by natural ope∣ration, that things only holding the nature of Salts, Alums, and the like, are soluble: for in all nature we find no other things to dissolved but them; there∣fore, what things soever are dissolved, must of ne∣cessity be dissolved by their nature or property.

VII. Yet since we see all things truly calcined, to be dissolved, by reiteration of Calcination and Solution; therefore we by that prove, that all Calcinates approach to the nature of Salts and Alums, and must of ne∣cessity be themselves, at∣tended with these proper∣ties.

VIII. The way of solu∣tion, is two-fold: 1. By hot

Dung, and by boilng, or hot water; that is, in Bal∣neo; of both which there is one intention and one ef∣fect.

IX. To dissolve by Dung, is, That the Calcinate be put into a Glass Vessel, up on which must be affused Spirit of Vinegar, or the like, double its weight: Then the mouth of the Ves∣sel must be so closed, or stopt, that nothing may go forth, and the matter with its Vessel set in hot Dung to be dissolved, and the so∣lution afterwards filtera∣ted.

X. But that which is not yet dissolved, must be again calcined, and after Calcina∣tion, in like manner dissol∣ved, until by repeating the labour, the whole be dis∣solved as before, which al∣so filter.

XI. The way of dissolv∣ing by boiling water is more speedy, thus: Put the Calcinate in like manner into its Vessel, with Vine∣gar poured on it as before; and the mouth being well clofed, that nothing expire, set the Vessel buried in Straw, into a Pot full of water, as in Distillation in Balneo, then kindling the fire, make the water boil for an hour: which done, decant the Solution, and filtrate.

XII. And that which is undissolved, let it again be calcined; and then again in the same manner dissol∣ved; which Work so often repeat, till the whole is fi∣nished.

XIII. The Dissolutory, or dissolving Fornace, is made with a pot full of wa∣ter, with Iron Instruments, in which other Vessels are artificially retained, that they fall not: These are the Vessels in which every Dissolution is made.

XIV. Bodies are in a twofold way brought to perfection, either 1. By the way of Prepararion, or 2. By commixtion of perfect Bodies with the Im∣perfect, i. e. by Medicine prepared for the purpose.

XV. Now we say, that the Body cleansed by the way of Calcination (as a∣foresaid) and Reduced, must either be filed or Gra∣nulated thus; being mel∣ted, we pour it upon a Ta∣ble-board full of small holes, over cold water, the water being well stir∣red while this is doing.

XVI. The body thus granulated, we put into our Dissolving water, [or AF. made of Nitre and Vitriol,] as to one half thereof; or dissolve the filings of the same body in the said AF, into a limpid water; then add to it of Ferment pre∣pared, to a third part of its own weight: Abstract the water, and revert, or co∣hobate it, and repeat this 7 times. After it is reduced into a Body, prove it in its Examen, and you will re∣joyce for the Treasure you have found.

XVII. And because we have treated of the perfect administration of Imperfect Bodies, we should now give you the special, true, and certain Rule for every par∣ticular body; but that be∣ing already done for Saturn, Jupiter, Mars, Venus, and Luna, in their respective Chapters aforegoing, where we treat of their Regiment, we shall refer you thither.

XVIII. Mercury also pu∣rified and fixed, has power to take off or away the foulness of imperfect Bo∣dies, and to brighten, or illustrate them. And Fixed Sulphur extracted from bo∣dies, to tinge or colour them with splendor. Hence you may learn a great Se∣cret, viz. That Mercury and Sulphur may be extra∣cted, as well from imperfect bodies rightly prepared, as from the perfect. Purified Spirits also, and middle Minerals, are a great help, and very peculiar, for bringing on the Work to perfection.

XIX. The Dissolving Water, or AF. Take Cy∣prus Vitriol 1 Pound, Sal-Nitre half a Pound, Roch Alum a fourth part: Distil

off the water with a red hot heat, for it is very solutive; and use it, as we have before in several places taught. This may be made more acute,if in it you dissolve a fourth part of Sal Armoniack, be∣cause that dissolves Gold, Sulphur, and Silver.

CHAP. LV. Of Coagulation, and its Causes.

I. COagulation is the Re∣duction of a thing Liquid, to a solid substance, by deprivation of its moi∣sture; for which there is a two-fold Cause; one is the Induration or hardening of Argent Vive (of which we have already treated, Chap. 48. Sect. 8. ad 23. The other is the freeing of Medicines dissolved from their Aquosity which is mixed or joyned with them, and so is varied according to the kinds of things to be Coagulated.

II. The way of Coagu∣lating things dissolved, is by a Glass placed in Ashes up to its Neck, and an e∣qual Fire not too hot put under it, and to be conti∣nued till the whole Aquosi∣ty is Vanished.

III. Now seeing it is not possible to remove the true Essence of any thing in na∣ture, the thing it self re∣maining, therefore it is said to be impossible to separate these corrupt things from them: for this cause some Philosophers have thought this Art not possible to be attained, and We, and in∣deed other Searchers in this Science have been brought to this very State of be∣lief.

IV. By reason of this, we as well as they were driven to Amazement, and

for a long space of time lay under the shade of Despa∣ration, yet returning to our selves, and being per∣plexed with the im∣mense trouble of dispai∣ring thoughts and medita∣tions, we considered Bodies diminished from Perfection, to be foul in the profundi∣ty of their Nature, and no∣thing pure or clean to be found in them, because it was not in them according to Nature; for that which is not in a thing cannot be found there.

V. Seeing then nothing of perfection is found in them, therefore necessarily also, in the same nothing superfluous remains to be found, in separation of the divers substances in them, and in the profundity of their Nature, therefore by this, we found somewhat to be diminished in them, which must necessarily be compleated, by matter fit for it, and repairing the de∣fect.

VI. Diminution in them is the Paucity of Argent Vi∣ve, and not right Spissation or Coagulation of the same, therefore to compleat them, you must sufficiently aug∣ment the Argent Vive: then rightly Inspissate or Coagu∣late; and lastly induce a permanent fixion (of which we shall speak in the next Chapter.

VII. But this is perform∣ed by a Medicine created of that: And this Medi∣cine when brought forth into being from Argent Vi∣ve, by the benefit of its brightness and splendor, it hides and covers their Clou∣diness, draws forth their Lucidity, and converts the same into Splendor, Bright∣ness and Glory.

VIII. For which Argent Vive is prepared into a Me∣dicine, and cleansed by our Artifice; it is reduced to a most pure and bright Substance, which being pro∣jected upon Bodies want∣ing of perfection, will il∣lustrate or Tinge them, and by its fixing power perfect them: which Medicine we declare in its due time and place.

CHAP. LVI. Of Fixation, and its Causes.

I. Fixation is right dispo∣sing a Volatile or Fu∣gitive thing to abide and endure in the fire: The cause of the invention thereof is, that every Tin∣cture, and every Alterati on may be perpetuated in the thing altered, and not vanish.

II. It is manifold, accord ing to the diversity of things to be fixed, which are all the Bodies diminished from perfection, as Saturn, Ju∣piter, Mars, and Venus; and according to the diversity of Spirits also, which are Sulphur and Arsenick in one degree, and Argent Vive in another: Also Marchasite, Magnesia, Tutia, and such like, in the Third.

III. Therefore those Bo∣dies diminished from per∣fection, are fixed by their Calcination, because there∣by they are freed from their volatile and corrupting Sul∣phureity; the which we have sufficiently declared in the Chapter of Calcina∣tion. Also the manifold repititions of sublimation, more swiftly and better do abbreviate the time of Fix∣ation.

IV. For this cause there was a second way of fixa∣tion found out, which is by precipitating of it, sublim∣ed into heat, that it may constantly abide therein, until it be fixed.

V. And this is done by a long glass Vessel, the bottom of which (made of Earth, not of Glass, for that it would crack) must be ar∣tificially connexed with good luting; and the a∣scending matter, when it adheres to the sides of the Vessel, must with a Spatula

of Iron or Stone be thrust down to the heat at bot∣tom, and this precipitation reapted till the whole mat∣ter be fixed. How Sulphur, Arsenick, Argent Tive, Mar∣chasite, Magnesia, and Tutia are to be fixed, we have taught in their proper Chap∣ters aforegoing.

VI. The Fixatory, Fornace, or Athanor. It must be made after the manner of the Fornace of Calcination, and in it must be set a deep Pan full of Ashes. But the Vessel, with the matter to be fixed, being firmly seal∣ed, must be placed in the middle of the Ashes, so that the thickness of the Ashes underneath, and a∣bove in the compass of the Vessel, may be about four Inches, or according to that which you desire to fix: Because in fixing One, a greater fire is required, than in fixing another.

VII. By this Fornace, and this way the Ancient Philosophers attained to the Work of the Magistery; which to Men truly Philo∣sophizing, may be easily known, from what we have more than enough demon∣strated in these our Books. And by those especially who are real searchers out of the Truth; we have gi∣ven you the Figure of the Athanor, yet let not this stop your farther invention, if you can possibly find out any thing more fit and in∣genious.

CHAP. LVII. Of Ceration, and its Cause.

I. CEration is the mollifi∣cation, or softening of an hard thing, not fusible, unto Liquefaction; Whence it is evident, that the cause of the Invention of it was, That the matter which had not ingress into the Body

for Alteration, (by reason of Privation of its Liquefacti∣on) might be softned, so as to flow, and have Ingress.

II. Wherefore some thought Ceration was to be made with liquid Oyls and Waters, but that is error, and wholly remote from the Principles of this Natural Magistery, and denied by the manifest Operations of Nature.

III. For we find not, in those Metalick Bodies, that Nature has placed an humi∣dity soon, or easie to be ta∣ken away, but rather one of long duration, for the ne∣cessity of their Fusion and Mollification: For had they been replenished with an humidity easie, or soon to be removed, it would ne∣cessarily follow, that the Bodies would be totally de∣prived of it, in one only Ignition; so that none of the Bodies, could afterwards be either hammered or melted.

IV. Therefore imitating the Operations of Nature, we follow her way in Cera∣ting. Nature Cerates in the Radix of fusible things, with an humidity, which is above all humidities, and able to endure the heat of fire: Therefore it is necessary for us also to Cerate with the like humidity.

V. But this Cerative Hu∣midity is in nothing better, more possibly, or more nearly found, than in these, viz. in Sulphur and in Arse∣nick, nearly; but more nearly in Argent Vive: Whose humidity we see not to leave their Earth, by reason of the strong union which they have, and which nature has bestowed upon them in the Work of their Mixture.

VI. But in all other things having humidity, you may find by experience, that the same is separated in Reso∣lution from their Earthy substance; and after sepa∣ration thereof, that they are deprived of all humidi∣ty: In Spirits aforesaid, it is not so; so that we cannot omit taking them into the Work of Ceration.

VII. The way of Cerati∣on by them, is thus. You must sublime them so often, upon the thing to be Cerated, until remaining with their humidity in it, they give good Fusion: But this cannot be effected before the perfect cleansing of them from e∣very Corrupting thing.

VIII. And it seems bet∣ter to me that these should be first fixed by Oyl of Tar∣tar, and every Ceration, fit and necessary in this Art be made with them.

IX. Our Philosophick Ce∣rative Water is thus made. Take Oyl Distilled from the Whites of Eggs: Grind it with half so much of Sal Nitre, and Sal Armoniack, ana, and it will be very good. Or, Mix it with Sal Alkoli, and distil as before: And the more you reiterate this la∣bour, the better it Incerates. Or, Conjoyn the aforesaid Oyl, with Oyl of Tartar, and thence Distil a White Ince∣rative Oyl.

X. A Red Incerative Oyl is thus made. Take Oyl of Yolks of Eggs, or of Humans Hair, to which adjoyn as much Sal Armoniack; mix and distil: Repeat this Di∣stillation three times, and you will have a most Red Incera∣tive Oyl.

XI. Oyl of Verdigrise is thus made. Dissolve Ver∣digrise in Water of Sal Ar∣moniack, with the same coa∣gulated, mix Oyl of Eggs, and distil the mixture, which Distillation repeat thrice; so shall you have Oyl of Ver∣digrise, fit, and profitable for Inceration.

XII. Oyl of Gall; it is made by Distilling an Oyl from the Gall, as from hu∣man Hair; doing in all things as in the former.

XIII. I do not say, that these Oyls can give a Radi∣cal Mineral Humidity, as in Sulphur and Arsenick: But they preserve the Tin∣cture from Combustion, un∣til it enters, or makes an Ingress; and afterwards they fly in the Augmenta∣tion of the fire.

XIV. After the Matter is Incerated, it may be neces∣sary to melt it, which you must do in a Fusory, or Melting Fornace. This For∣nace is that in which all Bo∣dies are easily melted by themselves: It is a Fornace much in use among Melters of Metals: Also Aurichal∣cum is melted in this For∣nace, and Tinged with Tu∣tia, or Calaminaris, as is known to such as have made Tryal.

CHAP. LVIII. That Our Medicine is two-fold, One for the White, and One for the Red. Yet that we have One only Medicine for both, which is most perfect.

I. WE Demonstrate that Spirits are more assinuated to Bodies, than any other thing in na∣ture; for that they are more United, and more friendly to Bodies, than all other things; so that we affirm, that these alterati∣ons of Bodies in the first In∣vention, are their true Me∣dicines.

II. And as we have been exercised in all kinds, in the tranformation of imperfec Bodies, with firmutation in∣to a perfect Lunar and Solar Body; so we find that the Medicine for them must be divers according to the in∣tention of the Bodies to be transmuted.

III. And since Metals to be transmuted are of a two∣fold kind, viz. Argent Vive Coagulable in Perfection, and Bodies diminished from Perfection: and these again manifold, some being hard, sustaining Ignition, as Mars

and Venus; others soft, not enduring it as Saturn and Jupiter; the Medicine per∣fective must also be neces∣sarily manifold,

IV. And altho Mars and Venus be of one kind, yet they differ in a certain spe∣cial property, the one be∣ing not Fusible, the other fusible; therefore Mars is perfected with one Medi∣cine, and Venus with ano∣ther: The first indeed is totally unclean, but the other not: the former has a Dull whiteness; the latter that of Redness and Green∣ness: all which force a necessity of a Diversity in the Medicine.

V. Also the soft Bodies, Saturn and Jupiter, seeing they less 〈◊〉〈◊〉 do necessa∣rily require also a Divers Medicine: the first of them is indeed Unclean, the lat∣ter Clean; and they are all rendered more Mutable, now made Lunar than Solar Bodies: therefore the Medi∣cine for each of them must be two-fold; One White, changeing into a White Lu∣nar Body: and one Citrine, changeing into a Citrine So∣lar Body.

VI. Since then in every of the Imperfect Bodies is found a two fold Matter, Solar and Lunar; the Me∣dicines perfecting all Bodies, will be in number Eight.

VII. So also Argent Vive is perfected into a Lunar and Solar Body; therefore of the Medicine altering or perfecting it, there is a two∣fold difference: so that all the Medicines which we have invented, for the Com∣pleat alteration of every im∣perfect Body, will be in number Ten.

VIII-However, with con∣stant and continued Labor, and great search and inven∣tion, we have been desir∣ous to exclude the Use of these Ten Medicenes, by the Invention and advantage of One Only Medicine: and with our long and very La∣borious search, by certain Experience, we have found One Medicine, by which the hard was softned; the soft

Body hardned; the fugi∣tive fixed, and the Soul il∣lustrated with Splendor or Brightness ineffable, and beyond Nature.

IX. Notwithstanding, it is here expedient, that we should particularly speak of all these Medicines with their Causes, and the evi∣dent experiences of their probations. We will first then declare the series of the Ten Medicines, fitted to all the Bodies, then to Ar∣gent Vive, and lastly pro∣ceed to the Medicine of the Magistery, perfecting all Bodies; yet with the pre∣paration imperfect Bodies need.

X. And least we should be carped at by the Envi∣ous, as Writing an insuffi∣cient Treatise of Art, We here first of all present the preparation of all the imper∣fect Bodies, assigning the Causes of the necessity thereof, by which (in Our artifice) they are made apt to receive the Medicine of Perfection, in every degree of Whiteness and Redness, and to be perfected by the same: and after these a Narration of all the Medi∣cines before mentioned, themselves. The Prepara∣tions of Saturn, Jupiter, Mars, Venus, and Argent Vive here mentioned. See Chap. 42. Sect. 14. ad 20. Chap. 43. Sect. 11. Chap. 44. Sect, 12, 13, 14. Chap. 45. Sect. 12, 13. Chap. 48. Sect. 33. The preparation of the Medicines, see Chap. 44. Sect. 15, 16, 17. Chap. 45. Sect- 18. ad 23. Chap. 46. Scte. 6. Chap. 48. Sect. 33. &c.

XI. From what has been said, 'tis evident, that what Nature left Superfluous or deficient in every of those Bodies that are imperfect, has been in part declared: and since it happens that the mutable Bodies of Im∣perfection, are of a twofold kind, viz, soft and Ignible, as Saturn and Jupiter: and hard and not fusible with Ignition, as Mars and Ve∣nus, the first indeed not fu∣sible, but the other fusible with Ignition; Nature has taught us, That according

to the diversity of Essences in the Radix of their Na∣ture, divers Preparations, according to their Wants, must be administred to them.

XII. There are two Bo∣dies of Imperfection of one kind, viz. Lead, which is Black, or Saturn; and Tin, which is White, or Jupiter; which from the innate Root of their nature, are divers each from other, in the pro∣fundity of their hidden parts, as well as in those which are outward.

XIII. For Saturn is clou∣dy, livid, ponderous, black, without stridor or crashing, totally mute: But Jupiter is white, a little livid, crash∣ing much, a little sound∣ing, and something bright; Of the Differences of which we have already spoken in their particular Chapters a∣foregoing.

XIV. From which Cau∣ses of Difference, accord∣ing to more and less, you must collect the order of the Preparations; wherein we have shewed, first, The Preparation of Bodies; af∣terwards of Argent Vive co∣agulable. Now in the pre∣paration of Bodies, nothing of Superfluity is to be remo∣ved from their profound, or inward Parts, but rather from their manifest or out∣ward.

CHAP. LIX. Of the Medicine, Tincture, Elixir, or Stone of the Philosophers in General.

1. The five different Properties constituting this Medicine.

I. UNless every thing superfluous be ta∣ken away, either by Medi∣cine or preparation from imperfect Bodies, viz. Eve∣ry superfluous Sulphureity, and every unclean Earthi∣ness,

they cannot be puri∣fied, so, as that in Fusion they be not separated from the Commixtion after prolection of the Medicine al∣tering them: when you have formed this you have found one of the five dif∣ferences of perfection.

II. Also, if the Medicine do not illustrate, and alter and alter into a White or Citrine Color (according to what your intention is) in∣ducing a splendent bright∣ness, and admirable Luci∣dity; Bodies diminished from perfection are not perfected to the utmost.

III. So also, if it abides not Lunar or Solar Fusion, it is not changed into per∣fection; because it abides not in the Tryal; but is al∣together separated, and re∣ceeds from the Commixti∣on; which you may more amply determine by the Cineritium, of which we shall speak hereafter.

IV. If likewise the Medi∣cine be not perpetuated with 〈◊〉〈◊〉 firm alteration, so that the Impression of Tincture, and Finity is not permanent but vanishes in the Fire upon probation.

V. If it attains not to the weight of Perfection, [hav∣ing the true ponderosity of Lu∣na and Sol,] it is not firmly changed to a perfect com∣pleatment of Nature: for this weight is one of the signs of perfection. Seeing there∣fore these differences of perfection are five, there is a necessity that our Medi∣cine should exhibit these Differences in Projection. Also it is evident from hence, That this Medicine must be prepared from Things ha∣ving Affinity to Bodies, rea∣dily altering, and amicably adhering to them in their profundity: But searching through Universal Nature, we have found nothing which can do all this so well as Argent Vive prepa∣red, according to our Di∣rections, of which the true Medicine is made to the highest Perfection.

2. The Preparations of the Medicine, that it may give the aforesaid different Pro∣perties.

VI. Now since it changes not, without the alteration of its Nature, therefore it ought necessarily to be pre∣pared, that it may be mix∣ed even in the profundity of Bodies, viz. That its sub∣stance may be made such, that it may be mixed even in the profundity of the Bo∣dy alterable, without sepa∣ration for ever.

VII. But this cannot be done, without it be very much subtilized with cer∣tain and determinate subli∣mations, as we have taught in Chap. 48. Sect. 3, 4, 5, 6, 7. aforegoing: Likewise its Impression cannot be per∣manent, unless it be fixed, nor can it illustrate, unless its most splendid substance be extracted from it accord∣ing to Art, with a fit fire.

VIII. Nor can this Me∣dicine have perfect Fusion unless great Caution be used in its fixation, that it may soften hard Bodies, and har∣den the soft. And it can only do that, when a suffi∣ciency of its humidity is preserved, proportionate to the necessity of the 〈◊〉〈◊〉 desired.

IX. Whence it is evi∣dent, that it should have such a Preparation, as may make it a most fulgent and purely clean substance, and fixed also; but these things must be done with such great Caution, (in respect to the regulation of the fire, and way of fixing) that in removing its Humidity, so much may be still left, for compleat and perfect Fu∣fion.

X. If by this Medicine, you would soften Bodies hard of Fusion; in the be∣ginning of its Preparation, a gentle sire must be adhi∣bited: For a soft fire is Conservative of Humidity, and Perfective of Fusion.

XI. There is also many other Considerations of the Weight, with their Causes

and Order. The Cause of great weight, is, the subtiltv of the substance of Bodies, and uniformity in their Es∣sence: By which the parts of them may be so conden∣sed, that nothing can come between. And the Density of Parts, is the encrease of weight, and the Perfection thereof.

3. The Six Properties of things from which the Medicine is extracted.

XII. First, They have in themselves an Earth most subtil and incombustible, altogether fixed with its own proper Radical Hu∣midity, and apt for fix∣ing.

XIII. Secondly, They have an airy and fiery Hu∣midity, so uniformly con∣joyned to that Earth, that if one be Volatile, so is the residue: And this same Hu∣midity abides the fire be∣yond all Humidities, even to the compleat terminati∣on of its own Inspissation, without Evaporation, inse parable from the Earth an∣nexed to it, with a compleat permanency.

XIV. Thirdly, The Di∣sposition of their Natural Humidity is such, that by help of its own Oleaginity in all differences of its Pro∣perties, it contemperates the Earth annexed to it, with such an Unctuosity, and with such a Homogene and equal Union, and bond of inseparable Conjunction, that after the degree of fi∣nal Preparation, it gives a good Fusion.

XV. Fourthly, The Olea∣ginous Property, is of so great purity of Essence, and so artificially cleansed from all Combustible matter, that it burns not any Bodies with which it is conjoyned through their least parts, but preserves them from Combustion. Hermes. Chap. 12. Sect. 5. aforegoing.

XVI. Fifthly, It has a Tincture in it self so clear and splendid, White, or Red, clean and incombusti∣ble, stable and fixed, that the fire cannot prevail a∣gainst

it to change it: Nor can Sulphurous, Adustive, or Sharp, Corroding Bo∣dies, Corrupt and Defile the same.

XVII. Sixthly, The whole Compositum, incerated with its final Compleatment, is of so great Subtilty and Te∣nuity of Matter, that after the end of its Decoction, it remains in Projection of most thin Fusion like water, andis is of profound Penetra∣tion, to the greatest perfe∣ction of the Body to be Transmuted, how Fixed so∣ever it be; adhering there∣to with an inseparable Uni∣ty or Conjunction, against the force of the strongest Fire; and in that very hour, by virtue of its own Spiri∣tuality, reducing Bodies to Volatility.

4. The Seven Properties of the Medicine it self.

XVIII. First, Oleaginity, Giving in Projection Uni∣versal Fusion, and Diffusion of the Matter: For the first thing after Projection of the Tincture, is the sud∣den and due Diffusion of the Medicine it self, which is perfected and rendered Viscous, with a Mineral Oleaginity.

XIX. Secondly, Tenuity of Matter, or the Spiritual sub∣stance thereof, flowing ve∣ry thin in its Fusion, like Water, Penetrating to the Profundity of the Body to be Transmuted, for that im∣mediately after Fusion, the Ingression thereof is neces∣sary.

XX. Thirdly, Affinity, or Vicinity, between the Elixir or Tincture, and the Body to be Transmuted, giving adherency in Obviation and Retention of its like; be∣cause immediately after In∣gress of the Medicine, Ad∣herency is convenient and necessary.

XXI. Fourthly, Radical Humidity, Fiery, Congeal∣ing, and Consolidating the Parts retained, with adhe∣rence, to what is Homogene to it, and the union of all its said Homogene parts, inseparably for ever: Be∣cause

after Adherency, Con∣solidation of the parts by a Radical and Viscous Humi∣dity is necessary.

XXII. Fifthly, Purity and Clearness, giving a manifest Splendor in the Fire, but not burning: for after con∣solidation of the purified parts, it is left to the actual Fire to burn up or consume all extraneous Superfluities not consolidated: where∣fore purification is necessa∣ry.

XXIII. Sixthly, A Fixing Earth, temperate, thin, subtil, fixed, and incom∣bustible, giving permanen∣cy of Fixation, in the solu∣tion of the Body adherring to it, standing and perse∣vering against the force of the strongest Fire: for im∣mediately after Purification, fixation necessarily follows of course.

XXIV. Seventhly, Tinct∣ure White or Red, giving a splendid or perfect Color White, or intenfly Citrine, viz. the Lunification or Soli∣fication of the Bodies to be transmuted; for that after fixation a pure Tincture or Color tinging another Ba∣dy; Or a Tinsture, tinging the Matter to be transmu∣ted into true Silver or Gold, is absolutely necessary.

CHAP. LX. Of the three Orders of the Medicine.

I. Of Medicines of the first Order.

I. SUbtilty of the mat∣ter is necessarily re∣quired, as well in the pre∣paration of Bodies, as in the perfecting of the Me∣dicine; because of how much the greater weight, Bodies to be transmuted are, so much greater is the per∣fection they are brought to by Art; for which reason we

shall here declare the diffe∣rences of all Medicines, which is three fold, accor∣ding to three Orders.

II. A Medicine of the first Order is every prepa∣ration of Minerals, which projected upon the imper∣fect Bodies, impresses upon them an Alteration, but induces not a sufficient Compleatment; yet the altered Body is thereby changed and Corrupted, with the total evanishing of the Medicine, and all its Impressions.

III. Of this kind is eve∣ry Sublimation dealbative of Mars or Venus which re∣ceives not Fixation: and of this kind, is every addita∣ment of the Color of Sol and Luna, or of Venus com∣mixed, and Zyniar, and the like, set in a Fornace of Cementation.

IV. This Order changes with a mutation not dura∣ble, by diminishing it self by Exhalation or Evapora∣tion. And of this kind are these described, Chap. 44. Sect. 15, 16, 17. Chap. 45. Sect. 18, 19, 20, 21, 12, 23. and Chap. 46. Sect. 6, 7, 8, 9. aforegoing. And the Work of this first Order is called the lesser Work.

2. Of Medicines of the second Order.

V. A Medicine of the se∣cond Order, I call every preparation, which being projected upon Bodies di∣minished from perfection, alters them to some certain degrees of perfection, whol∣ly leaving other degrees of Corruption, as is the Cal∣cination of Bodies, by which all that is fugitive is burnt away and Consumed.

VI. And of this Order are the Medicines Tinging Luna perpetually yellow, or perpetually dealbating Venus, leaving other diffe∣rences of Corruption in them.

VII. Now seeing the Medicine of Bodies to be cleansed is one; but of Ar∣gent Vive perfectly Coagu∣lable another, we will first

of all declare the Medicines for Bodies: and then after∣wards the Medicine of the same Argent Vive, coagu∣lable into a true Solifick and Lunifick Body.

VIII. A Medicine of the second Order is that which does indeed perfect imper∣fect Bodies, but with one only difference of perfecti∣on. But seeing there are many causes of Corruption in every of the imperfect Bodies, as in Saturn a Vola∣tile Sulphureity, fugitive Argent Vive (by both which Corruption must necessari∣ly be induced,) and its Ter restreity: therefore Medi∣cines of this second Order, are such as can only remove one of them, or covering it, adorn the same, leav∣ing behind it, all the other causes of Imperfection.

IX. Since then in Bo∣dies, there is somewhat impermutable, which is in∣nate to them in their Radix, and which cannot be taken away by a Medicine of this Order: that Medicine, which totally removes that, from the mixtion, must be a Medicine of the third and Greater Order.

X. And because we find the Superfluities of things Volatile, to be removed by way of Calcination; and the Earthiness, not in∣nate, abolished by repeated Reductions; therefore there was a necessity of inventing of a Medicine of this se∣cond Order, which might indeed palliate the innate, soften the hard, and har∣den the soft Bodies, accor∣ding to the perfection of their Natures, and not So∣phistically; but perfectly constitute a true Lunifick, or Solifick, of imperfect Bodies.

XI. Since then it is mani∣fest, that in Bodies only Soft the hastiness of Melting cannot be taken away, by the Artifices of this Work; nor the innate impurity in the Radix of their princi∣ples be removed; the In∣vention of this Medicine was necessary, which in projection might Inspissate their Tenuity, and Inspis∣sating

harden them, to a sufficiency of Ignition with their Melting.

XII. So also in hard Bo∣dies, attenuating their Spis∣situde, to deduce them to a sufficient Velocity, Lique∣faction or Melting, with their own property of Ig∣nition; and palliating them, to adorn the Clow∣diness of Bodies of either kind, transmuting the one into White, the other into Red most perfect.

XIII, This Medicine is differenced from a Medi∣cine of the third Order, only by Imperfection of a lesser or meaner preparation. But the Medicine Inspissating the Tenuity of soft Bodies, re∣quires one kind of prepara∣tion with a Consumptive Fire: and that Attenuating the Spissitude of hard Bo∣dies, another, with con∣servation of their Humidi∣ty: of which kind are those in Chap. 43. Sect. 16, 17, 18, 19, 20, 21. and Chap. 44. Sect. 19, 20, 21, 22. aforegoing, which are in a mean or middle Order.

3. Of Medicines of the third Order.

XIV. This is every pre∣paration, which when it is projected upon Bodies, takes away all Corruption and perfects them, with all the differences or signs of per∣fection. But this is one on∣ly, and therefore by reason of it, we are not obliged to the use of the ten Medi∣cines of the second Order.

XV. Of this Order there is a twofold Medicine, viz. Solar and Lunar, yet but one in Essence, and which have but one way in Ope∣rating; and therefore by our Ancestors, whose writ∣ings we have read, it is cal∣led One only Medicine.

XVI. However there is an addition of a Citrine Color, made of the most clean substance of fixed Sul∣phur which constitutes the difference between the one for the white, and the other for the yellow, viz. the Lunar and Solar Medicine, the latter containing that

Color in it self, but the o∣ther not.

XVII. This is called the third Order, or Order of the Greater Work; and that because greater Care, Prudence, and Industry is required in the Administra∣tion thereof, and the pre∣paration thereof to perfecti on, than in any of the for∣mer; and also for that it needs greater Labor and longer time to compleat it for the highest Purity.

XVIII. Therefore the Medicine of this Order is not diverse in Essence from the Medicines of the second Order, but only in respect of Degrees, as being more subtilized, and exalted to a much higher degree of Purity, Tincture, and Fix∣ity, in the making and preparation thereof, with a long continued course of Labour.

XIX. All which degrees in their proper place are de∣clared with fincerity of Speech, and the way of preparation Exactly, with its Causes, and manifest Verity; as also the many degrees by which it is brought to Perfection:

XX. For the Lunar Me∣dicine needs one way of preparation: but the Solar another, for the perfect preparation of its Tincture, with the Administration of Sulphur Tinging it: of which we have abundantly Spoken Chap. 46. Sect. 11, 12, 13. Chap. 47. Sect. 11, 12, 14. and Chap. 48. Sect. 43, 44. aforegoing.

CHAP. LXI. How Ingression is procured.

I. BEcause it happens that a Medicine will sometimes mix, and some∣time not, therefore we shall

here declare the way of permixing, i. e. how every thing, or each particular Medicine not entering, may most profoundly acquire Ingress into a Body.

II. The way is by disso∣lution of that which Enters, and by dissolution of that which Enters not, and by commixing both Solutions: for it makes every thing to be Ingressive, of what kind soever it be, and to be cor∣joyned through its least parts.

III. Yet this is com∣pleated by Sublution: And Fusion is also accomplished by the same, in things not otherwise Fusible: where∣by they are more apt to have Ingress, and to trans∣mute.

IV. This is the cause why we Calcine some things, which are not of the nature of these, to wit, that they may be the better dissolved: and they are dissolved, that they may the better receive Impression from them; and from them likewise, by these be prepared and cleansed.

V. Or, We give Ingress to these which are not suf∣fered to enter by reason of their Spissitude, or Thick∣ness, with a manifold Re∣petition of the Sublimation, of Spirits not Inflamable up∣on them, to wit, of Arse∣nick, and Argent Vive not fixed; or with manifold Reiteration of the Solution of that which has not In∣gress.

VI. Yet this is a good Caution concerning things Impermixable, viz. That the Body be dissolved, which you would have to be changed and altered by these: and the things like∣wise Dissolved, which you would have both to enter and to alter.

VII. Nevertheless Solu∣tion cannot be made of all parts, but of some; with which this or that Body, not another, must be imbi∣bed time after time.

VIII. For by this means

it has Ingress only into this or that, necessarily; but this does not necessarily happen into any other Body.

IX. Every thing then must needs have Ingress by these ways; by the benefit whereof, it depends on the nature of that, to have In∣gress (as we said before) and to Transmute with the Commixtion found out.

X. By this precedent Di∣scourse, is compleated our said number of Ten Medi∣cines, with a sufficient Pro∣duction of them, [in order to the Great Work it self.]

CHAP. LXII. Of the Cineritium.

I. THE Solar and Lu∣nar substance is on ly permanent in the Tryal by the Cineritium: There∣fore searching out the true Differences of the Substan∣ces of these perfect Bodies, and likewise the Causes of the Cineritium, we shall make tryal which of the Imperfect Bodies do more, and which do less endure or abide in the Examen of this Magistery.

II. But we have already sufficiently declared the Se∣cret of these two Bodies in the profundity of their sub∣stance, viz. That their Ra∣dix, or first Principle of being, was a large quantity of Argent Vive, and the pu∣rest substance of it; at first more Subtil, but afterwards Inspissate, till it could admit Fusion with Ignition.

III. Therefore whatsoe∣ver Bodies diminished from Perfection, have more of Earthiness, the less abide or endure in this Examen; but what have less Earthiness, do more endure it.

IV. Because these do in∣deed more adhere, by reason

of the Subtilty of their Parts, closely Permixing and Uniting them: So like∣wise, Bodies that are of greater Tenuity, or on the contrary, of greater Spissi∣tude, than those which are in Perfection, must neces∣sarily be wholly separated from the Commixtion.

V. For being not of the same Fusion, they are for that cause sake separated: And indeed Bodies which partake of a lesser quantity of Argent Vive, are more easily separated from the said Commixtion.

VI. 'Tis evident then, that seeing Saturn is of much Earthiness, and contains but a small quantity of Ar∣gent Vive, and of an easie Tenuity for Liquefaction, which are mostly opposite to a Cineritious Examen; therefore of all Bodies, by the Artifice of the Cineri∣tum, it least endures in the Commixtion, yea it is se∣parated and vanishes most speedily.

VII. Seeing therefore of all imperfect Bodies, it most gives way and receeds; by that it is more fit for the Examen of our Magistery, and the reason is, because it sooner takes its flight, and sooner draws every of the imperfect Bodies with its self from the mixture.

VIII. Also by reason of this, the greater quantity of the perfect Bodies is pre∣served for the strong Com∣bustion, or mighty devour∣ing force of the Fire of the Examen: and therefore by the tryal of Lead, it is less burnt, and more easily pu∣rified.

IX. And because the sub∣stance of Jupiter, consists more of Argent Vive, and partakes of a lesser quantity of Earthiness, whereby it is of greater purity, and of a more subtil substance; therefore it is more safe in the Mixtion, than Saturn and Venus; because it more adheres in the profundity thereof.

X. And for this cause a larger quantity of the per∣fect

Body is absumed, be∣fore Jupiter conjoyned can be separated from the Com∣mixion: Venus gives Fu∣sion with Ignition; but be∣cause its Fusion is slower of a perfect Body, there∣fore it is separated from the Commixtion, yet more slowly than Saturn, by rea∣son of the Ignition of its fu∣sible Substance.

XI. But because it con∣tains less of Argent Vive, and has more of Earthiness, and a more thick Substance, therefore it is more easily separated from the Mixtion than Jupiter, because Jupi. ter more adheres in the pro∣fundity than Venus.

XII. Mars has not Fusion, and therefore is not per∣mixed, which is caused for want of Humidity: but if it happens that it is per∣mixed with vehemency of Fire; then because it has not Humidity enough of its own, by imbibing the Hu∣midity of Sol or Luna, it is united thereto in its least parts.

XIII. Therefore, Tho' it has much Earth, and little Argent Vive, and wants Fu∣sion, yet it can by no slight Artifice be separated from them. By this Artifice [i. e. of the Cineritium] you come to the true rectifica∣tion of every Body, if you understand perfectly what we have writ.

XIV. There are two Bo∣dies perfect, abiding this tryal, to wit, Sol and Luna, by reason of their good Composition, which results from their good Mixtion, and the pure Substance of them.

XV. The way of work∣ing this Tryal is thus, Take sifted Ashes or Calx, or Pou∣der der of the Bones of Animals Calcined, or a Commixtion of all, or some of them; moisten with Water, and make the mixture firm and solid with your hands; and in the midst of it, work it into a round flatish lump; make a round and smooth hollowness, and upon the bottom of it strew a small quantity of Glass beaten to Pouder, which lay to dry.

XVI. When dry, Put your Metal into the Hollowness thereof, which you would try or prove; put Coals of Fire upon it, and then blow with Bellows upon the Surface, till the Metal flows: upon which, being in flux, cast part after part of Lead, and blow with a flame of strong Ignition.

XVII. Whilst you see it a∣gitated with a strong Concus∣ssion, it is not pure; cast wait till all the Lead, be Ex∣haled: when that is gon off, and the Motion yet ceases not, it is not yet pure: cast Lead then again upon it, and blow as before, until the Lead va∣nish. If it do not yet rest, re∣peat the casting in of more Lead, and blowing upon it, till it be still or quiet, and you see it clean and clear in its Su perfices.

XVIII. This done, take a∣way the Coals, scatter the Fire, and put Water upon the Test, for you will find it through∣ly proved: and if while you are blowing this proof, you cast in Glass, the Bodies will be the better and more perfectly purified; because that takes a∣way the Impurities, and sepa∣rates them.

XIX. Or, Instead of Glass, you may cast in Salt, Borax, or a little Alum: This Examen of the Cineriti∣um or Test, may in like man∣ner be made in a Crucible of Earth, if the fire round about it be blowed, and upon the surface also of the Crucible, that the Body to be proved, may the sooner flow, and be perfe∣cted.

CHAP. LXIII. Of Cementation, and its Causes.

I. WE now come to the Examen of Cement: And whereas some Bodies are more, and others

less burned by the Calcina∣tion of fire, i. e. they which contain a greater quantity of burning Sulphur more, but they which contain less, less: Therefore seeing Sol, has a lesser quantity of Sulphur, than other Metal∣lick Bodies, it is not (in the midst of all Mineral Bodies) burnt by the force of fire.

II. And seeing Luna also, next to Sol, partakes of a less quantity of Sulphur, than the other four Bodies; yet has more Sulphur than Sol; therefore it can less bear the strong Ignition of a violent Fire for a long space of time, than Sol can: And by consequence, less bear things burning by a like nature, but Venus less than it, because it consists of more Sulphur still, and of greater Earthiness than Luna, and so can less bear the violent force of Fire.

III. Jupiter also less than Sol or Luna, because it partakes of greater Sulphu∣reity, and Earthiness, than either of them; yet it is less burnt by violence of Fire than Venus, but more than Sol, or Luna.

IV. Saturn in its Com∣mixtion by nature, holds more of Earthiness and Sul∣phureity, than either of these before named; and there∣fore is more burnt, by Infla∣mation or violence of Fire, and is sooner, and more ea∣sily inflamed; than all the said Bodies; because it has Sulphureity more nearly conjoyned, and more fixed than Jupiter.

V. Mars is not burnt by it self but by Accident; for when it is mixed with Bo∣dies of much humidity, it imbibes that Humidity, by reason of its own want of the same; and therefore being conjoyned, it is nei∣ther inflamed nor burned, if the Bodies with which it is joyned or united, be neither Inflamable nor Combusti∣ble.

VI. But if Combustible Bodies be mixed with it, it necessarily happens (accor∣ding to the nature of the Combustion) that Mars is

burnt and inflamed. Seeing therefore, that Cement is made of Inflamable things, the necessary cause of its Invention is manifest, viz. that all Combustible things might be burned.

VII. And since there is but one only body incom∣bustible, that alone, or what is prepared according to the nature of it, is kept safe in Cement. But which abide more, and which less, are known with their Causes: Luna abides more, but Mars less, Jupiter yet less, and Venus less than Jupiter, but Saturn least of all.

VIII. The way of Exa∣mination by Cement is thus. You must compound it of Infla mable things, of which kind are all blackening, flying, pe∣netrating things, viz. Vitriol, Sal Armoniack, Verdigrise, Alum, or Plumous Alum, and a very small quantity of Sulphur, with Humane U∣rine, and other like acute, and penetrating things: All which are made into a Paste, with the Urine aforesaid, and spread upon thin plates of that Body, which you intend to ex∣amine by this way of Proba∣tion.

IX. Then the said plates must be laid upon a Grate of Iron, included in an Earthen Vessel; but so as not to touch one another, that the power of the Fire may have free and e∣qual access to them. Thus the whole must be kept in Fire, in a strong Earthen Vessel for the space of 3 days, but with this Caution, That the plates may be kept Red Fire hot, but not melt.

X. After the third day, you will find the Plates cleansed from all impurity, if the Body of them was perfect; if not, they will be wholly corrupted and burnt in the Calcination.

XI. Some expose Plates of Metal to Calcination, without a Composition of Cement, and they are pu∣rified in like manner, if the Body be perfect: If not, they are totally consumed: But in this kind of Examen they must have a longer space of time, (for that

they are purified by the only force of Fire) than if they were Examined by the help of Cement.

XII. And for that the nature of Luna differs not much from the nature of Sol, therefore of necessity it rests with it in the Tryal by Cement, and there is no separation of Bodies one from another in these two kinds of Tryal, unless that be caused by reason of the Diversity of the Composi∣tion of their substances.

XIII. For from thence results the Diversity of Fu∣sion, and Thickness, or Thinness or Rarity, which are indeed the causes of Se∣paration; for that, by rea∣son of the strong Compo∣sition of some, their sub∣stance is not corrupted by the substance of the Extra∣neous Body, in as much as a mixtion of them, cannot be made through their least parts.

XIV. Therefore in such a commixture, they must necessarily be separated each from other, without the total corruption of their Essences. And the perfect∣ing of imperfect Bodies is discerned, when they are by Ingenuity of preparation found to be of the same Fusion, Ignition, and Soli∣dity.

CHAP. LXIV. The Examen by Ignition.

I. SInce Bodies of greatest Perfection, with de∣terminate Ignition, are found to receive the Fire before fusion of them; therefore we say, if our de∣sign is to find out the com pleat alteration of them, there is a necessity to bring such Bodies to their Fusion.

II. And before these perfect Bodies be Fused, to see them admit Iguition with Inflamation of a pleasing Celestine Color, and this,

before their Ignition comes to the whiteness of Fire, which by the Eye can in in no wise be discerned.

III. 'Tis evident then, that the perfect Ignition of them is before Fusion, with intense Redness, and not with whiteness, which the Eye cannot behold: for if the prepared Bodies be Mel∣ted, before they are red hot with Fire, they stand not in perfection.

IV. And if they be made Red Fire hot with labor, and great Violence of Fire, their preparation is not true and perfect; and this indeed if it happen in soft Bodies, for that the same is only found in Mars.

V. Because Ignible Bodies do not easily in the way of preparation admit Ignition; nor Fusible Bodies the right Fusion, which we find to be in Bodies perfect according to Nature.

VI. If Bodies prepared, in their Ignition, give not a flame of a pleasing Celestine Color, their preparation is not compleat.

VII. And if any part of the Weight, Color, Beauty, Ignition and the like, be found diminished, by rea∣son of the Differences, or force of the Preparation, you have not rightly pro∣ceeded: therefore you must search again till you find out your Error, and chance to hit upon the right way through the Di∣vine goodness.

CHAP. LXV. The Examen by Fusion or Melting.

I. FUsion with Ignition is the only Argument of Perfection; yet not with every kind of Ignition, but with Ignition in which the Body waxeth not altogether white; and with Ignition in which is not made a dull paleness of Fire, and in which, the body is not sud∣denly

Melted, or flowes not immediately after Ig∣nition.

II. For when a body flows with the very small force of a weak Fire, either with∣out Ignition, or with a pallid Ignition; the body thus pre∣pared, must needs be still an imperfect body.

III. And if a body after Fusion, be not suffered pre∣sently to coole, and its Ig∣nition be presently turned wholly into blackness, and by reason thereof, looseth its Ignition, before it be∣comes hard, it is not a body brought to perfe∣ction, of what kind so∣ever it be. Now this is from its softness, and is one of the kinds of imperfect bodies.

IV. If the Ignition of a body before Fusion thereof be made with great Labor, and Violence of a strong Fire, and with a Ray of brightness Inestimable, al∣together white and shining, it is not a perfect body, but a body of hardness altered.

V. If also after Fusion thereof, and when taken from the Fire, it be pre∣sently hardned, that it flows not, the fulgent Ignition thereof yet remaining, it is not a body of Lunar or So∣lar perfection, but comes under the nature of the dif∣ferences of Mars.

VI. By what has been said, then, it is evident, that in bodies Fusible, a three∣fold Ignition may be found before Melting of their Sub∣stances, viz. one Pallid; another Red and clear; and a third most white, shining with Rays.

VII. The first of these is an Ignition of soft Bodies; the second of perfect bodies, the third of hard bodies, as is proved by Reason and Experience.

VIII. If you would find out the Degree of all these Ignitions, to compleat all Fusible bodies, you must learn the Compleat sufficiency for the perfection of Fusion; and by considering, recol∣lect

the difference of all the Signs of the Degree of Fufion; thus may you find it out, otherwise not.

CHAP. LXVI. The Exlmen by Vapors of acute things.

I. PErfect Bodies exposed over the Vapors of a∣cute things, viz. things Sharp, Sowre, and Saline, are apt either little or nothing at all to flower, or to emit a most pleasant Celestine Flos.

II. But Sol or Gold flow∣ers not: yet Sol or Luna not pure, being exposed over the Vapors of the said acute things we find to Flower, and to yield a most delect∣able Celestine Flos: of which, that of Sol is more delight∣ful than that of Luna.

III. We then (from see∣ing this) imitating Nature, do in manner produce a Celestine Color in prepa∣red bodies, which Color is perfected by the goodness of Argent Vive, as we have formerly declared.

IV. Whatever prepared bodies then, being put over the Vapors of acute things, do not produce a plea∣sant Celestine Color, they are not yet brought to the total Perfection of their preparation.

V. There are some bodies, which in the Examen of Sa∣line things, flower in their Superfices, with a dull Red, or dull Citrine Color mixt with Greenness: of this kind is Mars.

VI. Some flower with a dull Greenness, mixt with a Turbid Celestine Color; of this kind is Venus. Some are found to yield a dull White, and of this kind is Saturn: And some a clear White, of which kind is Jupiter.

VII. Hence it is evident that the most perfect Body flowers least, or nothing at all; and if it yields any

Flos, it is in a long space of time. And indeed among imperfect Bodies, the Gum∣mosity of Jupiter most slow∣ly admits any Flowers; whence by the Examen of this Magistery, we find Ju piter in the work of the grea∣ter Order, more nearly ap∣proximate to perfection.

VIII. And by this Try∣al or probation, it may be known, in what kind of temperament, the propo∣sed Body does consist; if you rightly conceive the Order of these things here declared.

CHAP. LXVII. The Examen by Extinction of Bodies Red Fire-hot.

I. IF the Body heat red Fire hot be extin∣guished in Liquor, and the Lunar yeild not a white Co∣lor, and the Solar a bright Citrine, but is changed into a Foreign Color, the Body is not transmuted into the perfection of a perfect Body.

II. And if in repeating its Ignition and Extinction in the Waters of Salts or A∣lums, by whatsoever kind of preparation, it yeilds, a Scoria, of Affinity to Blackness in its Superfices; Or, if in the Extinction of it in Sulphurs, and from the Extinction with often re∣peated Ignition it vanishes or infects it self with a foul Blackness, or by force of the Hammer breaks into peices, the Work is not perfect.

III. Or, if it with Ce∣mentation of the mixture of Sal-armoniack, Verdigrise, and Urine, or things of like Nature, be exposed to the Fire,, and after the Ig∣nition and Extinction of it (whether Lunar or Solar) it totally looses its proper Co∣lor, or makes a Scoria, it is

evident, that the Body does remain in imperfection.

IV. And this we farther give you, as one certain ge∣neral Rule, that as well in these present Examens, or Probations, as in the three Examens following; if a∣mong the differences of per∣fection, the altered or chang∣ed Body shall change any thing of its weight or color from those of perfection, (and which it ought not to do) you have erred in your Work, and the alteration or change made, is a thing of no good, or profit, but de∣structive and of disadvan∣tage rather.

V. There remains yet three other ways of Exami∣nation, as appears by Chap. 49. Sect. 7. aforegoing, which should here immediately follow, but that they are treated off in the Chapters, under their several, and respective Titles, viz. The Examen by Admixtion of burning Sulphur, in Chap. 38. Sect. 6, 7, and 8. The Exa∣men by Calcination and Redu∣ction, in Chap. 53. Sect. 32. The Examen by the easie suscep∣tion of Argent Vive, in Chap. 48. Sect. 38. where the matter is explained at large, and to which we re∣fer you.

CHAP. LXVIII. A Recapitulation of the whole Art.

I. HAving now handled the Experiences and Causes of the power of this our Magistery, ac∣cording to the necessity, order and method of our proposed Discourse, it only remains, that we should at once declare the compleat∣ing of this whole Divine Work; and in few words contract the dispersed Ma∣gistery into one Sum, in general heads.

II. We say then, that the Sum of the whole Art, and of the Operations of this whole Work, is no o∣ther, than that the Stone,

Magistery, Elixir, or Tincture (de∣clared in its Chapters) should be taken, and with diligent Labour and Industry, that Sublimation of the first degree be repeated up∣on it: for by this it will be cleans∣ed from corrupting Impurity.

III. And the perfection of Sub∣limation, is the Subtilization of the Stone by it, until it can be brought to the ultimate purity of 〈◊〉〈◊〉, and lastly be made volatile.

IV. This being done, by the way of Fixation, it must be fixed, until it can dwell and remain in the highest Violence or Force os Fire: and herein consists the measure of the second degree of preparation.

V. The Stone is likewise pre∣pared in the third degree, which consists in the Ultimate compleat∣ing of the work, or perfection of the preparation, which is this: The now fixed Stone, you must make by the way of Sublimation Volatile, and the Volatile fixed.

VI. The fixed you must also dis∣solve, and the dissolved again make Volatile; and the Volatile again make fixed, until it flow and alter or change into Solifick or Lunifick with all the signs of perfection.

VII. From the reiteration of the preparations of this third de∣gree, results the Multiplication of the Virtue and Quantity of the Medicine in goodness and purity to the highest perfection in kind.

VIII. From the diversity then of the Operations reiterated upon the Stone, Elixir, or Tincture, in its degrees, results the variety of the Multiplication of the goodness of the Alteration, and quantity of the Medicine for Transmutation according to their kind.

IX. So that among the Medi∣cines, some transmute into a true Lunifick Body of perfection, and fome into a true Solifick Body of the perfection of the Solar kind.

X. And of these Medicines, some transmute an hundred-fold as much as their own weight is, some two hundred fold, some three hundred fold, some a thou∣sand fold, and some to infinity, so that from hence it may easily be known whether the magistery is brought up to perfection or not.

XI. Now that the Envious may not Calumniate us, we declare, that we have not treated of this our Art with a continued Series of Discourse, but have dispersed it in divers Chapters: and this was done, that evil men might not u∣surp it unworthily: Therefore we have concealed it in its places, where yet we indeed speak openly, and not under an AEnigma, but in a clear and plain Discourse.

XII. Therefore let not the Sons of Doctrine despair, for if they seek it, they may find the same, tho' he who seeks it, following Books on∣ly, will very slowly attain to this most desirable Art. As for us, we have 〈◊〉〈◊〉 it in such a way of speaking as is submissive to the Will of the Most High, Blessed, and Glorious God, writing the same as it chanced to be recollected, or was infused, by the Grace of his Divine Goodness, who gives it to whom he pleases, and withholds it from the Foolish and Unworthy.

Here is the Sum and the end of all GEBER'S Works.

Libri Secundl FINIS.