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

ARTEPHII LIBER SECRETUS.

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

CHAP. I. The Preface to the Reader.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Essentiam, mediante igne no∣stro.

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

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

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

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

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

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

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

XIV. Practica verò haec est: Sumitur, & diligenter

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

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

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

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

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

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

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

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

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

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

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

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

by the help of our Fire.

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

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

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

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

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

be gathered out of Books, and not before.

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

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

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

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

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

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

The Secret Book of Artephius.

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

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

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

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

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

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

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

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

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

auri, in modum olei albi incom∣bustibilis.

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

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

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

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

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

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

consistence or likeness of white Cream.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

& Metalla, & postea illis dat Spiritum & Vitam.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

VIII. I say a penetrating Vinegar, and the moving

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

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

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

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

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

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

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

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

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

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

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

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

cum cis per minima, & illa tingere & perficere.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

〈◊〉〈◊〉 corporibus 〈◊〉〈◊〉.

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

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

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

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

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

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

Earth, which is a work al∣most miraculous.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

in colorem albedinis, & haec albedo est vita.

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

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

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

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

ex parte menstrualis, & corruptionis.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

per vim Aquae nostrae divinae ponderositer elevata.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

desponsatio, subtiliatio, gene∣ratio, &c.

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

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

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

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

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

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

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

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

& usu hujus mira∣bilis quintae essentiae.]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

in decoctione aquae tua ex lumi∣naribus extractae.

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

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

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

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

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

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

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

super haec, & facite recte absque natura extranea.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

nigredo, sicut brodium sagina∣tum piperatum.

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

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

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

operis quodammodo complemen tum.

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

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

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

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

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

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

II. From the Putrefaction therefore in this Water, there

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

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

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

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

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

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

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

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

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

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

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

I. DIssolve ergo Solem & Lunam in aqua no∣stra dissolutiva, quae illis est familiaris & amica, & de eo∣rum natura proxima, illisque est placabilis, & tanquam ma∣trix, mater, origo, principium, & finis vitae.

II. Et ideo emendantur in hac aqua, quia natura laetatur natura, & natura naturam continet, & vero matrimonio copulantur adinvicem & fiunt una natura, unum corpus no∣vum, resuscitatum immortale.

III. Sic oportet conjungere, consanguineos, cum consangui∣neis, tunc istae naturae sibi ob∣viant, & se prosequuntur adin∣vicem, se putrefaciunt, gene∣rant, & gaudere faciunt, quia natura per naturam regitur proximam & amicam.

IV. Nostra igitur aqua (in∣quit Danthin) est fons pulcher, amoenus, & clarus, praeparatus solummodo pro Rege & Regina quos ipse optimè cognoscit, & hi illum.

V. Nam ipsos ad se attra∣hit

& illi ad se lavandum in illo fonte remanent duos aut tres dies, id est menses, & hos juvenescere facit, & reddit formosos.

VI. Et quia Sol & Luna sunt ab illa aqua matre, ideo oportet ut iterum ingrediantur uterum matris, ut renascantur denuo, & fiant robustiores, no∣biliores & fortiores.

VII. Id circo nisi hi mortui, conversi fuerint in aquam, ipsi soli manebunt, & sine fructu, si autem mortui fuerint & re∣soluti in nostra aqua, fructum centesimum dabunt, & ex illo loco ex quo videbantur perdi∣disse quod erant, ex illo appare∣bunt quod antea non erant.

VIII. Cum Sole ergo & Lu∣na figatur maximo ingenio,

spiritus aquae nostrae vivae, quia hi in naturam aquae con∣versi, moriuntur, & mortuis similes videntur, inde postea inspirati vivunt, crescunt, & multiplicantur, sicut res omnes vegetabiles.

IX. Sufficiat ergo tibi ma∣teriam sufficienter disponere ex∣trinsecus, quoniam ipsa suffici∣enter intrinsecus operatur ad sui perfectionem.

X. Habet enim motum sibi inhaerentem secundam veram viam, & verum ordinem me∣liorem quam possit ab homine excogitari.

XI. Ideo tantum praepara, & natura perficiat, quia nisi natura fuerit impedita in con∣trarium, non praeteribit motum suum certum, tam ad concipi∣endum, quam ad parturiendum.

XII. Cave quocirca tan∣tum [post materiae praepara∣tionem] ne igne nimio balne∣um incendatur; Secundo ne spiritus exhalet, quia laederet laborantem, id est, operationem destrueret, & multas infirmi∣tates induceret, id est, tristi∣tias, ac iras.

XIII. Ex jam dictis patet hoc axioma, nempe cum ex cursu naturae ignorare necessa riò constructionem metallorum, qui ignorat destructionem.

XIV. Oportet ergo conjun∣gere consanguineos, quia natu rae reperiunt suas consimiles naturas, & se putrefaciendo miscentur in simul, atque se mortificant.

XV. Necesse est ideo hanc 〈◊〉〈◊〉 corruptionem & ge∣nerationem,

& quemadmodum sese naturae amplectuntur, & pacificantur in igne lento, quo∣modo natura laetetur natura, & natura naturam retineat, & convertat in naturam al∣bam.

XVI. Quod si vis rubificare, oportet coquere album istud in igne sicco continuo donec rubifi∣cetur ut sanguis, qui nihil erit aliud, quam aqua ignis, & tin∣ctura vera.

XVII. Et sic per ignem sic∣cum continuum emendatur al∣bedo, citrinatur & acquirit ru∣bedinem & colorem verum fixum.

XVIII. Quantò ergo magis coquitur, magis coloratur, & fit tinctura intentioris rubedinis.

XIX. Quare oportet igne sicco, & calcinatione sicca, abs∣que

humore compositum coquere, donec rubicundissimo vestiatur colore, & tunc erit perfectum Elixir.

I. DIssolve then Sol and Luna in our dissol∣ving Water, which is fami∣liar and friendly, and the next in nature unto them; and is also sweet and plea∣sant to them, and as it were a Womb, a Mother, an Original, the beginning and the end of their Life.

II. And that is the very Reason why they are me∣liorated or amended in this Water, because like nature rejoiceth in like nature, and like nature retains like na∣ture, being joined the one to the other, in a true Mar∣riage, by which they are made one Nature, one new Body, raised again from the dead, and immortal.

III. Thus it behoves you to join Consanguinity, or sameness of kind, with same∣ness of kind, by which these natures, will meet and fol∣low one another, purifie themselves, generate, and make one another rejoice; for that like nature, now is disposed by like nature, even that which is nearest, and most friendly to it.

IV. Our Water then (saith Danthin) is the most beauti∣ful, lovely, and clear Foun∣tain, prepared only for the King, and Queen, whom it knows very well, and they it.

V. For it attracts them to

its self, and they abide there∣in for two or three days (to wit, two or three months) to wash themselves there∣with, whereby they are made young again and beautiful.

VI. And because Sol and Luna have their Original from this Water their Mo∣ther; it is necessary there∣fore that they enter into it again, to wit, into their Mothers Womb, that they may be regenerate or born again, and made more healthy, more noble, and more strong.

VII. If therefore these do not die, and be converted into Water, they remain alone (or as they were) and without Fruit; but if they die, and are resolved in our Water, they bring forth Fruit, an hundred-fold; and from that very place in which they seem'd to perish, from thence shall they ap∣pear to be that which they were not before.

VIII. Let therefore the Spirit of our living Water be

(with all care and industry) fixed with Sol and Luna; for that they being convert∣ed into the nature of Water become dead, and appear like to the Dead; from whence afterwards, being revived, they encrease and multiply, even as do all sorts of Vegetable Substances.

IX. It suffices then to di∣spose the Matter sufficiently without, because that with∣in, it sufficiently disposes it self for the Perfection of its own work.

X. For it has in it self a certain and inherent moti∣on, according to the true way and Method, and a much better order than it is possible for any Man to in∣vent or think of.

XI. For this Cause it is, that you need only to pre∣pare the matter, Nature her self alone will perfect it; and if she be not hindred by some contrary thing, she will not over-pass her own certain motion, neither in conceiving or generating, nor in bringing forth.

XII. Wherefore, after the preparation of the mat∣ter, beware only, lest by too much heat or fire, you inflame the Bathe, or make it too hot. Secondly take heed, lest the Spirit should exhale, lest it hurts the Ope∣rator, to wit, lest it destroys the work, and induces many infirmities, as sadness, trou∣ble, vexation, & discontent.

XIII. From these things which have been spoken, this Axiom is manifest, to wit, that he can never know the necessary course of Na∣ture in the making or gene∣rating of Mettals, who is ignorant of the way of de∣stroying them.

XIV. You must therefore join them together that are of one consanguinity or kin∣dred; for like natures do find out and join with their like natures, and by putri∣fying themselves together, are mixed together and mor∣tifie themselves.

XV. It is needful there∣fore to know this Corrupti∣on

and Generation, and how the natures do embrace one another, and are brought to a fixity in a slow or gentle fire; how like nature re∣joiceth with like nature; how they retain one another, and are converted into a white subsistencie.

XVI. This white sub∣stance, if you will make it Red, you must continually decoct it in a dry Fire, till it is rubified, or becomes red as blood, which is then no∣thing but water, fire, and the true tincture.

XVII. And so by a conti∣nual dry fire, the whiteness is changed, removed, perfe∣cted, made citrine, and still digested till it comes to a true red and fixed colour.

XVIII. And consequently by how much more this red is decocted in this gentle heat by so much the more it is heightned in Colour, and made a true Tincture of per∣fect Redness.

XIX. Wherefore with a dry Fire, and a dry Calci∣nation

(without any moi∣sture) you must decoct this Compositum, till it be inve∣sted with a most perfect red Colour, and then it will be the true and perfect Elixir.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

verè perficit.

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

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

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

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

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

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

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

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

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

Whiteness, and cast them away.

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

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

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

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

brings it to perfection by a circular Operation.

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

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

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

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

sublimation of the Water.

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

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

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

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

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

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

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

purae & simplicis.

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

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

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

VII. Et recipiet subtilior pars in superiori loco naturam

spiritus, in inferiori verò na∣turam corporis terrei.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Amen.

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

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

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

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

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

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

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

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

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

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

Amen.

The End of Artephius Longaevus.

Nicholai Flammel Hieroglyphica.

The Hieroglyphicks of Nicholas Flammel, newly Translated into English, and Claused, By William Salmon, Professor of Physick.

CHAP. XXIII. The beginning of Flammel's Book, which is the Peroration of the Whole.

I. THe Lord God of my Life, who exalts the hum∣ble in Spirit out of the most abject dust, and makes the hearts of such as hope in him to rejoyce, be Eternal∣ly praised.

II. Who of his own Grace reveals to the believing Soul, the springs of his bounty, and subjugates under their foot the Crowns of all Earth∣ly Felicities and Glories.

III. In him (I say) let us always put our Confi∣dence; in his fear let us place Our happiness: and in his mercy the hope and Glory of the restoration of our fallen state.

IV. And in our Supplica∣tions to him let us demon∣strate, or shew forth, a faith unfeigned and stable, an as∣surance, that shall not for ever be shaken.

V. And thou, O Lord God Almighty, as thou out of thy infinite and most desirable Goodness hast condescend∣ed to open the Earth, and

unlock thy Treasures unto me, thy poor and unworthy Servant, and hast given into my possession the Fountains and Well-Springs of all the Treasures and Riches of this World.

VI. So O Lord God, out of thine abundant kindness extend thy mercies unto me, that when I shall cease to be any longer in the Land of the Living, thou maist open unto me the Coelestial Rich∣es, the Divine Treasures, and give me a part or portion in the Heavenly Inheritance for ever.

VII. Where I may be∣hold thy Divine Glory, and the fulness of thy Heaven∣ly Majesty, a Pleasure so Ineffable, and a Joy so Ravishing, which no Mor∣tal Man can express or conceive.

VIII. This I entreat of thee, O Lord, for our Lord Jesus Christ thy well-beloved Son's sake, who in the Unity of the Holy Spirit, liveth with thee World without end. Amen.

CHAP. XXIV. The Explication of the Hieroglyphick Figures placed by me Nicholas Flammel, Scrivener, in the Church-yard of the Innocents, in the fourth Arch entring by the Great Gate of Dennis-street, on the right hand: And of the Book of Abraham the Jew.

I. I Nicholas Flammel, Scri∣vener, living in Paris Anno 1399, in the Notary∣street, near S. James of the Bouchery, though I learned not much Latin, because of

the poorness and meanness of my Parents, who notwith∣standing were (by them that envie me most) accounted honest and good People.

II. Yet by the Blessing of God, I have not wanted an understanding of the Books of the Philosophers, but learned them, and attained to a certain kind of know∣ledge, even of their hidden Secrets.

III. For which cause sake, there shall not any moment of my life pass, wherein re∣membring this so vast a good, I will not upon my bare Knees (if the place will per∣mit) or otherwise in my heart, with all the intireness of my Affections, render thanks to this my most Good and Gracious God.

IV. Who never forsakes the Righteous Generation, or suffers the Children of the Just to beg their Bread, nor deceives their Expecta∣tions, but supports them with Blessings, who put their whole trust in him.

V. After the Decease of my Parents, I Nicholas Flam∣mel got my living by the Art of Writing, Ingrossing Inventories, making up Ac∣counts, keeping of Books, and the like.

VI. In this course of living there fell by chance into my hands a Guilded Book, very old and large, (which cost me only the Sum of two Florens, which was about 6 s. 8 d. formerly, now 10 s. English.)

VII. It was not made of Paper or Parchment, as other Books be, but of admirable Rindes (as it seemed to me) of young Trees. The Co∣ver of it was of Brass; it was well bound, and graven all over with strange kind of Letters, which I take to be Greek Characters, or some such like.

VIII. This I know, that I could not read them, nor were they either Latin or French Letters or Words, of which I understand some∣thing.

IX. But as to the matter which was written within, it was engraven (as I sup∣pose) with an Iron Pencil or Graver upon the said Barke Leaves; done admirably well, and in fair and neat Latin Letters, and curiously coloured.

X. It contained thrice seven Leaves, for so they were numbred in the top of each Folio. and every se∣venth leaf was without any writing; but in place there∣of, there were several Ima ges or Figures painted.

XI. Upon the first se∣venth Leaf was depicted, 1. A Virgin. 2. Serpents swal∣lowing her up. On the second seventh, A Serpent Crucified. And on the last seventh, A Desart or Wilderness: in midst whereof was seen many fair Fountains, from whence is∣sued out a number of Ser∣pents here and there.

XII. Upon the first of the Leaves was written in Capi∣tal Letters of Gold, Abra∣ham the Jew, Prince, Priest, Levite, Astrologer and Philo∣sophor, to the Nation of the Jews, dispersed by the Wrath of God in France, wisheth Health.

XIII. After which words, it was filled with many Ex∣ecrations and Cruses, with this word MARANA∣THA, (which was oft re∣peated) against any one that should look into it to unfold it, except he were either Priest or Scribe.

XIV. The person that sold me this Book, was Ig∣norant of its worth, as well as I who bought it: I judge it might have been stolen from some of the Jewish Nation, or else found in some place where they an∣ciently abode.

XV. In the second Leaf of the Book, he consolated his Nation, and gave them pious Councel, to turn from their Wickedness and evil ways, but above all to flee from Idolatry, and to wait in Patience for the coming of the Messiah, who conquer∣ing all the Kings and Po∣tentates

of the Earth, should reign in Glory with his peo∣ple to Eternity. Without doubt, this was a very Pi∣ous, Wise, and Understand∣ing Man.

XVI. In the third Leaf, and in all the writing that followed, he taught them in plain words the transmu∣tation, of Metals, to the end that he might help and assist his dispersed people, to pay their Tributes to the Roman Emperors, and some other things not needful here to be repeated.

XVII, He painted the Vessels by the sides or mar∣gin of the Leaves, and dis∣covered all the Colours as they should arise or appear, with all the rest of the Work.

XVIII. But of the Prima materia, or first matter or Agent, he spake not so much as one word: but only he told them, that in the fourth and fifth Leaves, he had en tirely painted or decypher'd it, and depicted or figu red it, with admirable Dexterity and Workman∣ship.

XIX. Now though it was singularly well, and materially or intelligibly fi∣gured and painted, yet by that could no Man ever have been able to understand it, without having been well skill'd in their Cabala, which is a series of old Traditions, and also to have well studied their Books.

XX. The fourth and fifth Leaf thereof was without any writing, but full of fair Figures bright and shining, or as it were enlightned, and very exquisitely depicted.

XXI. First, there was a Young Man painted, with Wings at his Ancles, having in his hand a Caducaean Rod, writhen about with two Ser∣pents, wherewith he stroke upon an Helmet covered with its Head.

XXII. This seemed in my mean apprehension, to be one of the Heathen Gods, viz. Mercury: Against him there came running and fly∣ing

with open Wings, a great Old Man, with an Hour-glass fixed upon his Head, and a Sithe in his hands like Death, with which he would (as it were in Indignation) have cut off the Feet of Mercury.

XXIII. On the other side of the fourth Leaf, he pain∣ted a fair Flower on the top of a very high Mountain, which was very much sha∣ken with the North Wind. Its foot Stalk was blue, its Flowers white and red, and its Leaves shining like fine Gold: and round about it the Dragons and Griffins of the North made their Nests and Habitations.

XXIV. On the fifth Leaf was a fair Rose-tree flowered, in the midst of a Garden, growing up against a hollow Oak, at the foot whereof bubled forth a Fountain of pure white water, which ran headlong down into the depths below.

XXV. Yet it passed through the hands of a great number of people, who dig∣ged in the Earth seeking af∣ter it: but by reason of their blindness, none of them knew it, except a very few, who considred its weight:

XXVI. On the last side of the fifth Leaf, was depi∣cted a King with a Fauchion, who caused his Soldiers to slay before him, many In∣fants, the Mothers standing by and weeping at the feet of their Murtherers.

XXVII. These Infants blood, being gathered up by other Soldiers was put into a great Vessel wherein Sol and Luna came to bathe themselves.

XXVIII. And because this History seemed to repre∣sent the destruction of the Innocents by Herod, and that I learned the chiefest part of the Art in this Book; there∣fore I placed in their Church-yard these Hiero∣glyphick Figures, of this Learning, Thus have you that which was contained in the first five Leaves.

CHAP. XXV. Of his Pilgrimage into Spain, and meeting with a Jewish Priest, who in part Interpreted the said Book to him.

I. AS for what was in all the rest of the writ∣ten Leaves, which was wrote in good and intelligible La∣tin, I must conceal, lest God being offended with me, should send his Plagues and Judgments upon me: It would be a wickedness much greater, than he who wisht that all Men in the World had but one Head, that he might cut it off at one blow.

II. Having thus obtained this delicate and pretious Book, I did nothing else, day and night, but study upon it; conceiving very well all the Operations it pointed forth, but wholly ignorant of the Prima ma∣teria with which I should be∣gin, which made me sad and discontented.

III. My Wife (whose Name was) Perrenelle, whom I loved equal with my self, and had but lately Mar∣ried, was mightily concern'd for me, and with many words comforting me, earnestly desired to know how she might deliver me from this trouble.

IV. I could no longer keep counsel, but told her all, shewing her the very Book, which when she saw, she became as well pleased with it as my self, and with great delight beheld the admira∣ble Cover, the Engraving, the Images, and exquisite figures thereof, but under∣stood as little of them as I.

V. Yet it was matter of Consolation to me to dis∣course, and entertain my

self with her, and to think what we should do to find out the interpretation and meaning thereof.

VI. At length, I caused to be painted within my Chamber as much to the life or original, as I could, all the Images and Figures of the said fourth and fifth Leaves.

VII. These I shewed to the greatest Scholars and most learned Men in Paris, who understood thereof no more than my self: I told them they were found in a Book which taught the Phi∣losophers-Stone.

VIII. But the greatest part of them, made a mock both of me, and that most excel∣lent Secret, except one whose Name was Anselme, a pra∣ctiser of Physick, and a deep Student in this Art.

IX. He much desired to see my Book, which he va∣lued more than any thing else in the World, but I al∣ways refused him; only made him a large de∣monstration of the me∣thod.

X. He told me, that the first Figure represented Time, which devours all things; and that according to the number of the six written Leaves, there was required the space of six years to per∣fect the Stone; and then said he, we must turn the Glass, and see it no more.

XI. I told him this was not painted, but only to shew and teach the Prima materia, or first Agent (as was written in the Book:) He answered me, that this digestion for six years, was as it were a second Agent; and that certainly the first Agent was there painted, which was the White and heavy water.

XII. This without doubt was Argent Vive, which they could not six, i. e. cut off his feet, or take away his Vola∣tility, save by that long di∣gestion in the pure blood of young Infants.

XIII. For in that, this Argent Vive being joyned with Sol and Luna, was first turned with them, into a Plant, like that there paint∣ed, and afterwards by cor∣ruption into Serpents, which Serpents being perfectly dry∣ed and degested, were made a fine powder of Gold, which is the Stone.

XIV. This strange or Forreign Discourse to the matter, was the cause of my erring, and that made me wander for the space of one and twenty years in a per∣fect Meander, from the Ve∣rity; in which space of time I went through a thousand Laborinths or Processes, but all in vain; yet never with the Blood of Infants, for that I accounted Wicked and Villanous.

XV. For I found in my Book, that the Philosophers called Blood the Mineral Spirit, which is in the Me∣tals, chiefly in Sol, Luna, and Mercury, to which sense, I always in my own judg∣ment assented; yet these In∣terpretations for the most part, were not more subtil than true.

XVI. Not finding there∣fore in my operation or course of my processes the signs, at the time written in my book, I was ever to begin again.

XVII. In the end having lost all hope of ever under∣standing those Symbols or Figures, I made a Vow to God, to demand their in∣terpretation of some Jewish Priest, belonging to some Synagogue in Spain.

XVIII. Whereupon with the consent of my Wife Perrenelle, carrying with me the Extract or Copy of the Figures or Pictures, I took up a Pilgrims Habit and Staff, in the same manner as you see me figured with∣out the said Arch, in the said Church-yard, in which I put these Hieroglyphick Figures:

XIX. Whereon also I have set on the Wall, on both hands, the Process,

representing in order all the colours of the Stone, as they arise in the operation, and go away again.

XX. This is, as it were, the very beginning of King Hercules his Book, entituled Iris, or the Rain bow, which treats of the colours of the Stone, in these words, Ope∣ris processio multùm naturae placet; in English, The Process of the work is very pleasing unto Nature.

XXI. And these words I also put there expresly, for the sakes of Great Scholars and Learned Men, who may understand to what they allude.

XXII. In this same man∣ner, I say, I put my self upon my Journey to Spain, and so much I did, that I in short time arrived at Montjoy, and a while after at S. James, where with much devotion I accompli∣shed my Vow.

XXIII. This done in Le∣on, at my return, I met with a Merchant of Boloign, who brought me acquaint∣ed with a Physician one M. Canches, a Jew by Nati∣on, but now a Christian, dwelling at Leon aforesaid.

XXIV. I shewed him the Extract or Copy of my Fi∣gures, by which he was (as it were) ravished with great astonishment and joy, he desired immediately, if I could tell him any news of the Book from whence they were drawn.

XXV. I answered him in Latin (in which Lan∣guage he asked me the Question) that I doubted not of obtaining the sight∣of the Book, if I could meet with any one who could unfold the AEnigma's.

XXVI. Hearing this, and being transported with great earnestness and joy; he be∣gan to decipher unto me the beginning: To be short, he was much plea∣sed, that he was in hopes, to hear tidings of the Book; and I as much pleased to hear him speak and inter∣pret it.

XXVII. (And doubtless he had heard much talk of the Book, but it was (as he said) of a thing which was believed to be utterly lost:) Upon this we resol∣ved for our Voyage, and from Leon, we passed to O∣viedo, and from thence to Sanson, where we took ship∣ping, and went to Sea, in order to going into France.

XXVIII. Our Voyage was prosperous and happy; and being arrived in the Kingdom of France, he most truly interpreted unto me the greatest part of my Fi∣gures, in which, even to the points and pricks, he could decypher Great Mysteries which were admirable to me.

XXIX. Having attained Orleans, this Learned Man fell sick, even to death, be∣ing afflicted with extream Vomitings, which still con∣tinued with him, as being first caused by his Sea sick∣ness: Notwithstanding which, he was in continual fear, lest I should leave or forsake him, which was a great trouble to him.

XXX. And although I was continually by his side, yet he would be almost al∣ways calling for me; at the end of the seventh day of his sickness he died, which was no small grief to me; and I buried him (as well as my present condition would permit me) in a Church at Orleans.

XXXI. He that would see the manner of my Arri∣val, and the joy of Perenelle, let him look upon us two, in the City of Paris upon the Door of the Chappel of James of the Bouchery, close by the one side of my house, where we are both painted, kneeling, and giving thanks to God.

XXXII. For through the Grace of God it was that I attained the perfect know∣ledge of all that I desired. Well! I had now the Pri∣ma materia, the first princi∣ples, yet not their first pre∣paration, which is a thing most difficult, above all

other things in the World.

XXXIII. But in the end I had that also, after a long aberration, and wandring in a labarinth of Errors, for the space of three years, or thereabouts, during which time, I did nothing but stu∣dy and search, and labour, so as you see me depicted without this Arch, where I have placed my Process.

XXXIV. Praying also continually to God, and reading attentively in my Book, pondering the words of the Philosophers, and then trying and proving the various Operations, which I thought to my self, they might mean by their words.

XXXV. At length I found that which I desired, which I also soon knew by the scent and odor thereof: Having this I easily accom∣plished the Magistery.

XXXVI. For knowing the preparations of the prime Agents, and then litterally following the Directions in my Book, I could not then miss the Work, if I would.

CHAP. XXVI. Of the Projection which he and his Wife made upon Mercury, and the Hospitals, Chappels, and Churches, which they built, with other Deeds of Charity which they did.

I. HAving attained this, I come now to pro∣jection; and the first time I made projection was up∣on Mercury, a pound and half whereof, or there a∣bouts, I turned into pure Silver, better than that of the Mine, as I proved by assaying of it my self, and

also causing others to assay it for me many times.

II. This was done in the Year of Our Lord 1382. January 17. about Noon, be∣ing Monday, in my own House, Perrenelle only being present.

III. Again, following ex∣actly the directions in my Book, litterally, and word by word, I made projection of the Red stone, on the like quantity of Mercury, Perre∣nelle only being present, and in the same house; which was done in the same Year of Our Lord, viz. 1382. April 25. at five in the Af∣ternoon.

IV. This Mercury I truly transmuted into almost as much Gold, much better indeed than common Gold, more soft also, and more pliable.

V. I speak it in all Truth, I have made it three times with the help of Perrenelle, who understood it as well as my self, because she assi∣sted me in my Operations: And without doubt, if the would have indeed done it alone, she would have brought the work to the same, or full as great perfe∣ction as I had done.

VI. I had truly enough when I had once done it; but I found exceeding great pleasure and delight in see∣ing and contemplating the Admirable Works of Nature within the Vessels.

VII. And to shew to you that I had then done it three times, I caused to be depi∣cted under the same 〈◊〉〈◊〉, three Fornaces, like to those which serve for the opera∣tions of this work.

VIII. I was much con∣cern'd for a long time, lest that Perrenelle (by reason of extream joy) should not hide her foelicity, which I measured by my own, and lest she should let fall some words among her Relati∣ons, concerning the great Treasure which we posses∣sed.

IX. For an extremity of Joy takes away the Under∣standing, as well as an ex∣tremity of Grief and Sor∣row: but the goodness of the most great God, had not only given and fill'd me with this Blessing, to give me a Sober and Chaste Wife, but she was also a Wise and Prudent Woman, not only capable of Rea∣son, but also to do what was reasonable, and was more discreet and secret than or∣dinarily other Women are.

X. Above all she was ex∣ceedingly Religious and de∣vout: And therefore seeing her self without hope of Children, and now well stricken in years, she made it her business as I did, to think of God, and to give our selves to the Works of Charity and Mercy.

XI. Before the time wherein I wrote this Di∣scourse, which was at the latter end of the Year of Our Lord 1413. (after the Death of my Faithful Com∣panion, whose loss I can∣not but lament all the days of my life:) She and I had already founded, and en∣dowed with Revenues, 14 Hospitals, 3 Chappels, and 7 Churches, in the City of Paris, all which we had new built from the Ground, and enriched with Great Gifts and Revenues, with many Reparations in their Church-yards.

XII. We also have done at Boloigne about as much as we have done at Paris: not to speak of the Charitable Acts which we both did to particular poor people, principally to poor Wid∣dows and Orphans:

XIII. Whose Names should I divulge, with the largeness of the Charity, and the way and manner of doing it, as my reward would then be only in this World, so neither could it be pleasing to the persons to whom we did it.

XIV. Building therefore these Hospitals, Chappels, Churches, and Church∣yards in this City, I caused

to be depicted under the said fourth Arch, the most∣true and essential Marks or Signs of this Art, yet under Vails, Types, and Hiero∣glyphick Covertures, in i∣mitation of those things which are contained in the Gilded Book of Abraham the Jew.

XV. This representation may signifie two things, according to the capacity and understanding of those who may view them. First, The Mysterie of the Re∣surrection and day of Judg∣ment, wherein Christ Jesus our Lord, (whom I pray and beseech to have mercy upon us) shall come to judge the World.

XVI. Secondly, It might signifie to such as have lear∣ned Natural Philosophy, all the principal and necessary Operations of the Magiste∣ry; or the true and whole Process of the Grand Elixir.

XVII. These Hieroglyphick Figures serve also as a dou∣ble way, leading to the Heavenly Life. The first demonstrating the Sacred Mysteries of our Salvation, as shall be hereafter shewed. The other demonstrating to the Wise, and Men of Un∣derstanding, the direct and perfect way of Operation, and lineary work of the Philosophers Stone.

XVIII. Which being per∣fected by any one, takes away from him the root of all sin and evil, which is Covetousness, changing his evil into good, and making him Liberal, Courteous, Religious, Devout, and fear∣ing God, how wicked soe∣ver he was before.

XIX. For from thence forward, he is continually ravished with the goodness of God, and with his Grace and Mercy, which he has obtained from the fountain of Eternal Goodness; with the profoundness of his Divine and adorable po∣wer, and with the Consi∣deration of his Admirable Works.

XX. These are the Rea∣sons which moved me to set these Figures and Re∣presentations in this man∣ner, and in this place; viz. to the end, that if any Man obtain this inestimable Good, or becomes Master of this Rich and Golden Fleece,

XXI. He may consider with himself (as I did) not to hide this Tallent which God has bestowed upon him in the Earth, buying Houses, Lands, and Pos∣sessions, which are the Va∣nity and Follies of this World:

XXII. But rather, to persue his Work, and to bestow the product with all Love and Charity, among the Poor and Needy; re∣membring that he learned this Secret among them that possessed nothing, to wit, among the Bones of the Dead, in which number he himself shall shortly be found.

XXIII. And that after this Life he must render an Account, before a most just and mighty Judge, who will judge every one ac∣cording to his Works, and to whom he must render an account for every vain and idle word.

XXIV. Having therefore well weighed my words, and well understood those my Figures, having also the knowledge of the prima ma∣teria, or first Agents, persue thou the Work to the per∣fection of this Magistery of Hermes, for the Glory of God, and the good of Ne∣cessitous and Distressed hu∣man kind;

XXV. But more especi∣ally to those who are of the houshold of Faith, to such as are truly poor and just people, Aged persons and Widdows, Orphans and forlorn, the despised, and forsaken, whom the world is not worthy of, dispersing bounteously of this your hidden Treasure, with an open and Liberal, but Secret hand.

CHAP. XXVII. The Theological Interpretations given to these Hieroglyphicks, according to the Mind of Flammel the Author.

I. OVer against one of the Pillars of the Charnel-house, which I gave to the Church-yard of the Innocents, I caused to be painted a Man all black, who looks directly on these Hieroglyphicks, who pro∣nounces, I see a Wonder at which I am much amazed: Also three Plates of Iron and Copper, on the East, West, and South, of the a∣forenamed Arch where these Hieroglyphicks are, in the midst of the Church∣yard, representing the holy Passion and Resurrection of the Son of God.

II. Whose Interpretation in a Theological sense is, that this Black Man pro∣claims it a wonder as well to see the admirable Works of God, in the Transmuta∣tion of Metals, figured in those Hieroglyphicks, which he so attentively beholds, as to see the Resurrection of the Dead to the fearful and terrible Day of Judgment.

III. But the Earthen Ves∣sel on the right hand of these Figures, within the which there is a Pen-case and Ink∣horn (or rather a Vessel of Philosophy, if you take a∣way the Strings, and joyn the Pen-case near to the Ink∣horn) and the other two like it, on the two sides of the Fi∣gures of Peter and Paul, in the one of which is put N. for Nicholas, and in the o∣ther F. for Flammel, have no Theological sense, but only that as they are 3. in number, so that I have done

or performed the Magiste ry or Elixir three several times.

IV. So also these words NICHOLAS FLAM∣MEL and PERRE∣NELLE HIS WIFE, signifie nothing more than that I and my Wife, have given that Arch.

V. As to the third, fourth, and fifth Figures, by the sides whereof is written, How the Innocents were slain by the Commandment of He∣rod, Their Theological sense is well enough known by the very words only themselves.

VI. The two Dragons depicted together, the one within the other, black and blue in colour, and a Sable Field, whereof the one has Gilded Wings, the other has none at all, signifie Sin which is tied to our nature; the one having its original Birth from the other: of these Sins, some may be chased away, for they fly, having Wings: The other which has no Wings, and signifies the Sin against the Holy Ghost, can never be done away.

VII. The Gold on the Wings, shews that the great∣est of our Sins, arise from the Ungodly hunger after Gold, to wit, Covetousness: The black and blue colours, shew forth the Wicked de∣sires which ascend out of the bottomless and dark Pit of Hell.

VIII. These two Dra∣gons morally also represent, The Legions of Evil Spirits, which move always about us, and will accuse us before the Just Judge, at the dread∣ful Day of Judgment, whose business is to tempt and de∣stroy us.

IX. The Man and the Woman next them, of an Orange colour, in a field A∣zure and blue, shew that Mankind ought not to have their hope in this life: For the Orange colour, signifies hopelessness and despair: The Azure and blue on which they are depicted, pre∣monstrate Heaven, and

Thoughts of Heavenly things.

X. And the Motto's co∣ming from them, (viz. 1. Homo veniet ad Judicium Dei; Man must come to the Judgment of God. 2. Verè illa dies terribilis erat; That day will be terrible indeed;) are to put us in mind of those things, to the end, that keeping our selves from the Dragons, which are Sins, God may shew mercy unto us.

XI. Next after these things are depainted in a Field Green, two Men and one Woman rising again, of the which, one comes out of a Sepulchre, the other out of the Earth, all three of an exceeding white and pure colour, lifting up their Hands and Eyes towards Heaven.

XII. Over the heads of these are two Angels sound ing with Musical Instru∣ments, as if they had called these Dead to the Day of Judgment. Over these two Angels is the Figure of Our Lord Jesus Christ, holding the World in his hand, upon whose Head an Angel pla∣ceth a Crown, assisted by two other Angels, which say, O pater Omnipotens: O Jesu bone.

XIII. On the right side of this Figure is Paul the Apostle, cloathed with White and Yellow, with a Sword; at whose Feet is a Man kneeling, cloathed with a Gown of an Orange colour, with folds of black and white, which represents my self to the life, from which proceeds this Motto, Dele mala quae feci; blot out the Evils which I have done.

XIV. On the other side, on the left hand is Peter the Apostle with his Key, clo∣thed in Reddish Yellow, holding his hand upon a Woman kneeling, clothed in a Gown of Orange co∣lour also, which represents Perrenelle to the life, from whom proceeds this Motto, Christe precor esto pius; Christ I beseech thee be merciful.

XV. Behind each of these there is an Angel kneeling, the one of which saying, O Rex Sempiterne, O Eternal King: The other saying, Salve Domine Angelorum, Hail thou Lord of Angels. These things represent to the Vulgar (who know nothing of our matter) the Resur∣rection, and future Judg∣ment so clearly, that no∣thing more need be said a∣bout them.

XVI. Next after the three that are rising again, are two Angels more of an Orange colour, in a blue field saying, Surgite mortui, Ve∣nite ad judicium Domini mei; Arise you Dead, and come to the Judgment of Our God. This is Theologically inter∣preted also of the Resurre∣ction.

XVII. Then follow the last Figures, a Man of a Vermilion red in a Violet coloured Field, holding the Foot of a Winged Lyon of a Vermillion red also, and opening his Throat, as it were to devour the Man: thereby representing a Wic∣ked Man, in a Lethargy of Sin and Wickedness, dying without Repentance, who in that terrible day shall be delivered into the power of the Devil, signified by the Red roaring Lyon, who will devour and swallow him up.

CHAP. XXVIII. The Philosophical Interpretation, according to the Mind of Hermes.

I. I Pray God with all my Heart, that he who purposes to search in∣to these Arcana of the Phi∣losophers

having conside∣red these Idea's in his mind) of the Resurrection and life to come, may first make his Advantage and Gain of them.

II. And then, having far∣ther advice, that he search into the depth of my Fi∣gures, Colours, and Motto's, but chiefly of the Motto's, because as to the matter of Art they speak not Vul∣garly.

III. Then let him de∣mand why Paul the Apo∣stle is on the right hand, where it is accustomed to paint Peter the Apostle, and Peter on the other side in the place of Paul?

IV. Why the Figure of Paul is clothed in colours White and Yellow, and that of Peter in Yellow and Red? Why also the Man and Wo∣man kneeling by their Feet, and praying to God as at the Day of Judgment are clothed in divers colours, and not naked or nothing but Bones, and why in this Day of Judgment this Man and Woman are painted as at the Feet of the Saints, whereas their place ought rather to have been below on Earth, and not in Hea∣ven?

V. Why also the two Angels in Orange colour, which say, Surgite mortui, venite ad judicium Domini mei, are clad in this colour, and out of their place, for that they ought to be on high in Heaven, with the other two playing on In∣struments? And why they are painted in a Field Vio∣let and Blue?

VI. But chiefly why their Motto which speaks to the Dead, ends in the open Throat of the Red Winged or Flying Lyon?

VII. After these Inqui∣ries, and many others which may justly be made, you ought to open the Eyes of your Mind, and conclude, that these things are not thus done and ordered, without some just and true cause; and that under them, as under a Veil some

great Secrets are hidden, which you ought to pray God to discover to you.

VIII. Then you ought farther to believe that these Figures and Explications, are not made for them who have never read the Books of the Philosophers, and who not knowing the Me∣tallick Principles, or first matter of Metals, cannot be called Children of the Wise Men.

IX. And that if you think to understand perfectly these Figures, and yet shall be ignorant of the Prima materia, or first Agents, you will undoubtedly deceive your self, and never come to the knowledge of the thing.

X. Therefore blame me not, if you do not easily understand me; but rather blame your self, that you have not rather sought out the first Agent, which is the Key opening the Gate into this Learning; or initiated your self into the sacred and secret Interpretations of the Idea's of the Prima mate∣ria.

XI. Without which, it is impossible to comprehend or understand, the subtil Conceptions of the obscure Philosophers, which they have skreened from your view, as within a Vail; and not written, but in a Language for their own Di∣sciples to read.

XII. Which Principles, and first Agents of the Mat∣ter, they have never plain∣ly declared in any of their Books, but rather left it to be revealed to them by God Almighty, who opens the Secret to whom he pleases; or else by the living Voice of some Adept or Master of this Science, who recei∣ved it by Cabalistical Tra∣dition, which thing not of∣ten falls out.

XIII. Now then, my Son, (and let me so call thee, not only for that I am come to a very great Age, but also, for that thou maist be a Child of this knowledge) hearken seriously to me, and

give good attention to the words of my Mouth, but proceed not, if thou beest ignorant of the said Prima materia or first Agents; which I pray God to unfold unto thee for his own Honour and Glory.

XIV. The Vessel of Earth (represented in the first Figure) is called by the Philosophers their Triple Vessel; for which in it, there is a Flore, and upon that a Dish or Pan, (made of Iron or Clay) full of luke∣warm Ashes, within the which is set the Philosophi∣cal Egg, which is a Vial, containing the Prima mate∣ria, or first Agents of the Stone.

XV. That is, the Scum of the Red Sea, and the Fat of the Mercurial Wind, which is painted in the form of a Penner and Inkhorn.

XVI. Now this Vessel of Earth, [or rather Philoso∣phical Fornace] is open a∣bove to put in the Dish or Pan, and the Philosophick Egg, or Vial; under which by the open Gate, [or mouth of the Fornace] is put in the Philosophers Fire, so here you have the three∣fold Vessel, which is three Vessels, viz. 1. The For∣nace. 2. The Sand Vessel. 3. The Philosophick Egg.

XVII. These the obscure Philosophers have called an Athanor, a Sieve, Horse-dung, Balneum Mariae, a Fornace, a Spheare, the Green Lyon, a Prison, a Grave, an Urinal, a Phial and a Bolthead.

XVIII. And I my self in my Summary of Philosophy, (which I wrote about four Years and two Months last past) called it the House and Habitation of the Chicken: and the Ashes, Chaff: But the Common Name is an Oven or Fornace, which I had never known if A∣BRAHAM the Jew had not painted it, together with the fire proportiona∣ble, wherein consists a great part of the Secret.

XIX. For it is as the Belly or Womb containing the true natural heat or fire,

to animate or give life to our Chicken, or young King: if this fire be not made Fornace like (with Calid ben Jazichus the Persi∣an) If it be kindled with a Sword, with Pithagoras; if you set on fire your Vessel, saith Morien whereby it feels the naked heat, the matter will fly, and the flowers be burnt, before they ascend out of the depth of the matter.

XX. And they will come out Red, rather than white, whereby your work will be spoiled: and yet on the contrary, if your fire be too little or small, you can ne∣ver see the end, because of the frigid nature of the mat∣ter, whereby there will want motion sufficient to digest them together.

XXI. The heat then of your Fire in this Vessel must be (as Hermes and Ro∣sinus say) like the heat of the Sun in Winter [but it is to be noted, that Hermes liv'd in AEgypt, a hot Country, whose Winter, is as hot as our Summer in England.]

XXII. Or rather accord∣ing to Diomedes, like the heat of a Hen, with which she hatches her Chickens, like the slow ascension of the Sun from the Sign Aries to that of Cancer.

XXIII. For know that the Infant in the beginning, is repleat with cold Flegm, and a white milky sub∣stance: and that too great a heat is an Enemy to the cold and moisture of our Embrion: And that the two Adversaries, viz. the two Elements of heat and cold, will never perfectly accord, or embrace one another.

XXIV. But by little and little, having first long dwelt together in the midst of the temperate heat of their Bath (to wit a gentle Bal∣neo or sand heat) they are changed by long decoction and digestion into an In∣combustible Sulphur.

XXV. Take care there∣fore, that with a just and equal proportion of Fire, you manage these proud

and haughty Natures, for fear, that if you should fa∣vour one more than ano∣ther, they who naturally are Enemies, shou'd grow Angry with you through Jealousie, and by their hot and dry choler despise your power, and contemn you to your no small disadvan∣tage.

XXVI. You must also keep them in this temperate heat perpetually or conti∣nually, to wit, night and day, until the time that Winter, to wit, the time of the moisture of the Matters, be passed away: for they make their peace, and as it were, joyn hands in be∣ing warmed and heated to∣gether; whereas should these natures find themselves but one only half an hour with out Fire, they would be∣come irreconcileable for e∣ver.

XXVII. For this cause or reason it is said in the Book of the Seventy Pre∣cepts: See that their heat or fire continue unweariedly and without ceasing, and that all their days may be numbred or accomplished.

XXVIII. And Rhasis saith, The haste that brings with it too much Fire, is always pro∣moted by the Devil and Er∣rour. And Diomedes saith, When the Golden Bird shall come just to Cancer, and that from thence it shall move or fly towards Libra, then you may augment the Fire a little.

XXIX. And when in like manner, the rare Bird shall move or fly from Libra to∣wards, Capricorn, which is the desired Autumn, then is the time of Harvest, wherein you shall reap, the ripe and most desireable fruits of your Labour.

CHAP. XXIX. Of the two Dragons of a yellowish blue, and black colour, like the Field.

I. VIew well these Dra∣gons, for they are the true Principles, or be∣ginning of this, which the Philosophers and Wise men would never clearly expli∣cate to their own Chil∣dren.

II. That which is under∣most without Wings is fixed, or the Male: That which is uppermost, and with Wings is the Volatile or Female, black, and obscure, which strives for the mastery and dominion for many Months.

III. The first is called Sulphur, or heat and dry∣ness: the other, Mercury, Argent Vive, or cold and moisture: these are Sol and Luna, of a Mercurial source, a sulphurous original, which by a continual fire are a∣dorned with Royal 〈◊〉〈◊〉, which being uni∣ted, and afterwards chang∣ed into a quintessence, may overcome all Metallick Bo∣dies, how hard and solid so∣ever they be.

IV. These are the Dra∣gons and Serpents which the Ancient AEgyptians depi∣cted in a Circle, the Head devouring the Tail; there∣by signifying, that they pro∣ceeded from one and the same thing, and that it a∣lone was sufficient; and that in its revolving and circula∣tion, it made it self per∣fect.

V. These are the Dra∣gons which the ancient Poets feigned, did watch (without sleeping) the Golden Ap∣ples of the Hesperidian Gar∣dens: These are they on whom Jason in his adven∣ture

for the Golden Fleece, cast or poured the liquor prepared by the Inchantress Medea.

VI. Of the discourse of whom, the Books of the Philosophers are so full, that not any of them that ever wrote, but has declared something concerning the same even from the times of the most faithful Hermes Trismegistus, Orpheus, Pytha∣goras, Artephius, Morienus, and others following them, even to my self.

VII. These are the two Serpents given and sent by Juno (viz. the metallick na∣ture) which Hercules (viz. the strong and wise man) must strangle in his Cradle; to wit, overcome and kill them, and to make them putrifie, corrupt, and gene∣rate, at the beginning of his work.

VIII. These are the two Serpents twined and twisted round about the Caduceus or Rod of Mercury, by which he exercises his great pow∣er, and transforms himself into all shapes as he plea∣ses.

IX. He, saith Haly, who shall kill the one, shall also kill the other, because the one cannot die without the other.

X. These two are those which Avicen calls the Ar∣menian Dog, and the Coras∣sere Bitch; which being put together into the Vessel of the Sepulchre, do cruelly bite one another, and by their furious rage and migh∣ty poison, never cease to contend, from the very moment that they seize on one another (if the cold hinder not) till both of them become all over bloody, in every part.

XI. And then killing one another, they be deco∣cted and digested in their proper Venom or poison, which after their death, changes them into a living and permanent, or fixed water.

XII. Before which time, they by their Corruption

and putrefaction, lose their first natural forms, to assume afterwards another new one; better, more no∣ble and excellent.

XIII. These are the two Seeds Masculine and Femi∣nine, which generate (says Rhasis, Avicen, and Abra∣bam the Jew) within the Bowels or Womb of the four Elements, and com∣pleat all their Operations.

XIV. These are the Radical moisture of the Metals, to wit, Sulphur and Mercury, or Argent Vive; not the Vulgar, which are sold by Merchants and Druggists; but Ours which give us these two beautiful Bodies, we so much desire.

XV. These two Seeds (saith Democritus) are not found upon the pure and uncorrupted Earth: But as Avicen saith) they are gathered from the Dung, Ordure, and Putrefaction of Sol and Luna.

XVI. Happy are they who know how to gather this fruit: for of it an An∣tidote may be made, which has strength and power to conquer all Infirmities, Weaknesses, and Diseases; and even to contend with Death it self, lengthening Life (by the permission of God) even to the determi∣ned, or appointed time; and withal making him to triumph over the poorness and wretchedness of this Life, giving him an Infinity of Treasure and Riches.

XVII. These two Dra∣gons, or Metallick Princi∣ples, will strive each to in∣flame the other by its heat: Then if you be not careful you will see a stinking and poisonous Vapour or Fume to arise, exceeding in Poy∣son, the biting of the most Venomous Serpent.

XVIII. 〈◊〉〈◊〉 why I depicted these two Seeds, in the forms of Dragons, and of those colours, is because of their virulent or poyson∣ous smell; and the Vapours or Fumes rising up in the Glass or Philosophick Egg, being also of the same co∣lours

with the Painted Ser∣pents, viz. black, blue, and yellow.

XIX. The power of which, and of the Bodies dissolved, is so venomous, that truly in the whole World, there is not a more malignant poyson; for it is able by its own strength and foetid odour, to mortifie or kill every thing living.

XX. The Artist is never sensible of this ill smell, un∣less his Vessels break, but he∣judges when it begins to be, by the sight, and changing of colours, proceeding from the putrefaction of the mat∣ter in Digestion.

XXI. These colours, as they signifie Corruption and Putrefaction, so they also presage to us Generation, by the gnawing and dissolving of the perfect Bodies; which dissolution proceeds from external heat, joyned with the watery fire, and the subtil poyson of our Mercury, which resolves into a meer Cloud, viz. into impalpable powder, whatever resists it.

XXII. Thus, the heat working upon and against the Radical, Metallick, Vi∣scous, or Oleaginous Moi∣sture of Metals, causes the subject matter to generate blackness.

XXIII. For at the same time the matter is dissolv∣ed, it grows black, and ge∣nerates: for all Curruption is Generation; therefore blackness is much to be de∣sired.

XXIV. This is the black Sail with which Thesus's Ship, came back with tri∣umph from Crete, which was the cause of his Fathers Death: And so must this Father also die, that from the Ashes of this Phoenix, another may spring or a∣rise, which Son must be King.

XXV. This is certain, that if this blackness be not at the beginning of your o∣peration, during the days of the Stone; let what other colour soever arise, you will wholly fail of the Magiste∣ry,

nor from that Chaos, will you ever produce any thing.

XXVI. You cannot work well, unless you putrefie your Matter first, nor can you generate, unless you first meet with Corruption: and by consequence, with out a fit Womb, warmth, heat, and nourishment, the Stone cannot take a Vegeta∣tive Life, so as to encrease and multiply.

XXVII. And truly I must tell you, that though you work upon the true mat∣ter; yet if at the begining, after you have put your Confection, Prima materia, or first Agents, into the Phi∣losophers Egg; if, I say, sometime after the fire has stirred them up, you see not the black head of the Crow, this black of the black∣est black, you must begin a∣gain, for your fault is irre∣parable and not to be a∣mended.

XXVIII. But especially the Orange colour, or half red, is much to be feared: For if at the beginning you see that appearance within your Egg, without doubt you have burnt the Matter, and so will lose the verdure and life of the Stone.

XXIX. The colour which you ought to have, must in∣tirely be perfected in black∣ness (like to that of these Dragons) in the space of forty days.

XXX. If therefore you have not these essential marks, retire your self in good time from your work, that you may rescue your∣self from assured and cer∣tain loss.

XXXI. And note this also in particular, that it is even next to nothing to at∣tain this blackness; there is nothing more easie to come by: for from almost all things in the World, mixed with moisture, you may have a blackness by fire.

XXXII. But here you must have a blackness which comes from the per∣fect Metallick Bodies, and

lasts a long space of time, nor can be destroyed in less than the space of five Months, after which im∣mediately follows the desi∣red whiteness: if you have this you have enough, but not all.

XXXIII. The blueish and yellowish colours, signifie that solution and 〈◊〉〈◊〉 is not yet finished, and that the colours of Our Mer∣cury are not as yet well mingled and rotten, or pu∣trified with the rest.

XXXIV. This 〈◊〉〈◊〉 them, and these colours, plainly demonstrate, that the matter or composition begins to rot or putrifie and resolve into powder, siner and smaller than the Atoms in the Sun, the which is af∣terwards changed into a permanent or fixed wa∣ter.

XXXV. This dissoluti∣on by the AEnigmatick Phi∣losophers is called Death, Destruction, Perdition; be∣cause that the Natures change their form; and from hence they raised so many Allegories of Dead Men, Tombs, Sepulchres, &c.

XXXVI. Others have called it, Calcination, De∣nudation, Separation, Tritu∣ration, and Assation; because the Compositum is chang∣ed and reduced, into most small Atoms and parts.

XXXVII. Others have called it Reduction into the first matter, Mollification, Ex∣traction, Commixtion, Lique∣faction, Conversion of Ele∣ments, Subtillization, Division, Humation, Impastation, and Distillation, because that the particulars of the Composi∣tum, are melted, brought back into seed, softned, or meliorated, and Circulated within the Glass.

XXXVIII. Others have called it, Ixir, Iris, Putrefa∣ction, Corruption, Cymmerian darkness, a Gulf, Hell, Dra∣gons, Generation, Ingression, Submersion, Complexion, Con∣junction, and Impregnation, because that the matter is black and waterish, that the Natures are perfectly

mixed, and now subsist one by another.

XXXIX. For when the heat of the Sun works upon him, they are converted, first into a Powder, or into a fat and glutinous Water, which feeling the heat flies on high to the top or head with the Vapour or Fume, with the Wind and Air.

XL. From thence this wa ter (drawn out of the mat∣ter or Compositum) de∣scendeth again, and in de∣scending, reduces and re∣solves, (as much as may be) the rest of the Compositum, continually doing so, till the whole be like a black Broth, somewhat fat.

XLI. A while after, this water begins to coagulate or thicken somewhat more, growing very black like to Pitch: Lastly, comes the Body and Earth, which the Obscure Philosophers have called Terra foetidae.

XLII. For then by rea∣son of the perfect or com∣pleat putrefaction (which is as natural as any can be) this Earth stinks, and yields a smell like to the Scent of Graves, filled with rotten and putrified Carkases, not yet perfectly consumed.

XLIII. This Earth was called by Hermes, Terra fo∣liata, but its true and pro∣per Name is Leton or Laten, which must afterwards be whitened.

XLIV. The Ancient Phi∣losophers who were Caba∣lists have decyphred it in their Metamorphoses under the History of the Serpent of Mars, which devoured the Companions of Cad∣mus, who slew him by pier∣cing him with his Lance a∣gainst a hollow Oak which Oak, you ought seriously to contemplate and consi∣der.

CHAP. XXX. Of the Man and Woman cloathed in an O∣range coloured Gown, in a Field Azure and Blue, with their Motto's.

I. THe Man depicted in that Figure exactly resembles my self, even as the Woman does lively re∣present Perrenelle: But the representation to the life, was of no necessity as to this work; to figure forth a Male and a Female, was all that our design required, which answers to our Sul∣phur and Mercury.

II. It was the Painters pleasure to put our resem∣blance, upon those Figures, as he did in those kneeling by the feet of the Apostles Paul and Peter, according to what we were in our youthful days.

III. These here then I made to be painted, one a Male, the other a Female, to teach thee, that in this second Operation, thou hast truly, but not perfectly two natures, conjoyned and Married together the Mas∣ouline and the Feminine, or rather the 4 Elements.

IV. And that the four natural Enemies, the hot and cold, the dry and moist, begin to approach kindly one to another; and by means of the Mediators or Peace-makers, lay down by little and little the ancient Animosity or Enmity of the old Chaos.

V. Who these peace∣makers are you must know: between the hot and the cold there is moisture, who is of the Kindred, and allied to them both; to the hot by its heat, and to the cold by its moisture.

VI. And to begin this Conciliation, you must (as in the precedent operation) first convert all the Bodies, or the whole Compositum into water, by Dissolution.

VII. And afterwards you must coagulate this water, which will be turned into black earth, black even of the most black, whereby this Peace and Union will be wholly and most happily accomplished.

VIII. For the Earth which is cold and dry, find∣ing it self akin, and allyed to the dry and moist which are Enemies, will wholly conciliate and unite them.

IX. Thus have you a per∣fect mixture of all the four Elements, having first turn∣ed them into Water, and afterwards into Earth: I will hereafter teach you o∣ther Conversions into Air, when it shall be made all White, and into Fire, when it shall be converted into a most perfect Purple.

X. Thus have you two Natures Conjoyned or Mar∣ried together, whereby the one conceives by the other, and by this Conception the Female is Converted into the body of the Male; and the Male into the body of the Female.

XI. That is to say, they are made one only body, which is the Androgyre, or, Hermophrodite of the Anci∣ents, which, they have cal∣led, The Crow's Head, or, Nature Converted.

XII. In this manner therefore I depict them here, because you have two Natures reconciled, which (if they be order'd and ma∣naged wisely) will form an Embrion in the Womb of the Vessel, and afterwards bring forth a beautiful birth, which will prove, a most Powerful and Invincible King, incor∣ruptible; and also be a most admirable quintessence.

XIII. Thus have you the principal, and most neces∣sary Reason, or Cause of

this Representation. The other Cause (which is also well to be noted) from the necessity of having two bo∣dies, for that in this Ope∣ration you must divide that which has been coagulated, to give an afternourishment of the Milk of Life to the little Infant when it is born, which is endued (by the Living God) with a Vege∣table Soul.

XIV. This is a rare and admirable secret, which for want of 〈◊〉〈◊〉 right understand∣ing, has made Fools of all such as have erred in seek∣ing after it; but has made him wise, who has viewed it, with the Eye of his Mind.

XV. This Coagulated body you must divide into two parts, the one of which shall serve for Azoth, which is to wash and cleanse the other, which is called Laten, which must be whi∣tened.

XVI. He which is wash∣ed is the Serpent 〈◊〉〈◊〉, who takes his beginning, or Original from the Corrup∣tion of the Earth, gathered together by the Waters of the Deluge, when the whole Composition was water.

XVII. This Serpent must be slain or 〈◊〉〈◊〉, and over∣come by the Arrows of A∣pollo, by the yellow Sol, that is to say by our fire, which is equal too that of the Sun.

XVIII. He who 〈◊〉〈◊〉, or rather the Washings, which must be continued with the other half, are the Teeth of that. serpent, which the Wife 〈◊〉〈◊〉 will sow in the Earth, from whence shall spring up Ar∣med Men, who in the end shall 〈◊〉〈◊〉 themselves, suffering themselves by op∣position to resolve into the same nature of the Earth, and the Artist to obtain his deserved Conquests.

XIX. It is of this very thing that the Philosophers have 〈◊〉〈◊〉 written, and so often 〈◊◊〉〈◊◊〉 Dis∣solves it self, it 〈◊〉〈◊〉 it self, it makes it self Black, it makes it self White, it 〈◊〉〈◊〉 it

self and makes it self alive again.

XX. I caused their Field to be painted Azure and Blue, to shew that we do now but begin to get out from the most black dark∣ness: For that the Azure and Blue is one of the first Colours, that the dark Wo∣man let us see; to wit, moi∣sture giving place a little to heat and dryness.

XXI. The Man and Wo∣man, are almost all Orange colourd, to 〈◊〉〈◊〉 that our Bodies (or our body's, which the Philosophers here call. Rebis) are not yet decocted enough; and that the 〈◊〉〈◊〉 from whence the black Blue, and Azure comes is but half vanquished by the dry∣ness.

XXII. For when the 〈◊〉〈◊〉 has got the Dominion, all will be white: and when it fights with, or is equal to the moisture, all will be in part according to these pre∣sent colours.

XXIII. The Philosophers have also called the Com∣positum in this Operation, Nummus, 〈◊〉〈◊〉, Arena, Boritis, 〈◊〉〈◊〉, Cambar, Albar 〈2 lines〉〈2 lines〉 〈◊〉〈◊〉, &c. which they have commanded to make white.

XXIV. The Womans Motto is as it were in a white Circle round about her bo∣dy, to shew that Rebis will become white in that very manner, beginning first at the Extremities round a∣bout the white Circle.

XXV. In Schola 〈◊〉〈◊〉 it is said, That the Sign of the first perfect white∣ness is the manifestation of a little Circle of hair, which is 〈◊〉〈◊〉 over the Head; and will appear on the sides of the 〈◊〉〈◊〉, round about the matter, in a kind of a 〈◊〉〈◊〉 or 〈◊〉〈◊〉 Colour.

XXVI. The Motto be∣longing to the Male is, Ho∣mo veniet ad judicium Dei: That belonging to the Fe∣male is, Vere illa dies 〈◊〉〈◊〉. These are not Sen∣tences

of Holy Scripture, but only words which speak according to the Theologi∣cal sense of the Judgment to come.

XXVII. I have put them there not only for the The∣ological sense, concerning the Resurrection, which may serve them which on∣ly behold the outward Fi∣gures, but know nothing of the Scientifick Mystery.

XXVIII. But also for them, who gathering toge∣ther the AEnigmas and Pa∣rables of the Science, and viewing them with Lynceus's Eyes, are able to pierce in to the mysterious sense, through the visible Ob∣jects.

XXIX. Thus then, Man shall come to the Judgment of God; it signifies, that to bring the Compositum or Matter to the colour of per∣fection, it must be judged, that is, cleansed from all its blackness and Filth, be spiri∣tualized, and whitened.

XXX. Again, Surely that day will be terrible: Such in∣deed is the day of cleansing and purifying: Horrour holds the body in Prison for the space of fourscore days, in the darkness of the wa∣ters, in the extream heat of the Sun, and in the Troubles of the Sea.

XXXI. All which things ought first to pass over, be∣fore our King can become white, arising from Death to Life, to Conquer and over∣come all his Enemies.

XXXII. To make you understand something bet∣ter this Allification or Whiten∣ing, which is harder and more difficult than all the rest, (for till that time you may err at every step, but afterwards you cannot; ex∣cept you break your Ves∣sels.) I give you the fol∣lowing Explication.

CHAP. XXXI. Of the Figure like Paul the Apostle, cloathed with a White and Yellow Robe, bordered with Gold, holding a naked Sword, with a Man kneeling by his Feet, clad in a Robe of Orange Colour, Black and White, with his Motto.

I. VIew well this Man cloathed in a Robe, intirely of a Yellowish White, and see him as it were turning his Body, so as if he would take the na∣ked Sword, either to cut off the Head, or do some other thing to the Man kneeling by his feet, clo∣thed in a Robe of Orange colour, White and Black, who crys out Dele mala quae∣tion, Blot out all the evil which I have done.

II. As if he should say, Tolle nigredinem, Take away from me my blackness; which is a term of Art: For Evil signifies in the Allegory, Blackness; as you may often read in Turba Philosophorum, Deeoct it until it come to Blackness, which will be thought evil.

III. But would you know what is meant by this Man, taking the Sword into his hand? Truly it signifies, that you must cut off the Head of the 〈◊〉〈◊〉, to wit, of the Man clothed in di∣vers Colours kneeling.

IV. I have taken this Portraicture and Figure out of Hermes Trismegistus his Book of the secret Art, where

he saith, Take away the Head of the Black Man, cut off the Head of the Crow; all which signifies no more than these few words, Whi∣ten our Black.

V. Lambspring, that Noble German, hath also used it in the Commentary of his Hi∣erogly phicks, where he saith In this Wood there is a Beast all over covered with Black, if any one cut off his Head, he will loose his blackness, and put on a most white Colour.

VI. Will you understand, (saith he) what that is? The blackness is called the Head of the Crow, the which being taken away, at that in∣stant comes the white colour; which is as much as to say; that when the Cloud appears no more, this Body is said to be without an head. These are his words.

VII. In the same sense, the Wise Men have also said in other places, Take the Vi∣per called Derexa, and cut off his Head, &c. That is to say, Take away from him all his Blackness.

VIII. They have also used this Periphrasis: When they would express the multiplication of the stone, they have feigned the Ser∣pent Hydra, for that it is 〈◊〉〈◊〉, that if one Head be cut off, there will spring up ten in the place thereof.

IX. For the stone multi∣plies or encreases it self, ten fold every time, that they cut off this Head of the Crow; that they make it black and afterwards white; that is to say, that they dissolve it anew, and afterwards make it white again; viz. They dissolve it anew, and af∣terwards coagulate it a∣gain.

X. Observe also how the naked Sword is wreathed about with a black Girdle, yet that the ends thereof are naked and bare, and not wreathed at all.

XI. This naked shining Sword is the stone for the White, or the White-stone, so often by the Philosophers described under this Form.

XII. To come then to this perfect and sparkling whiteness, you must know what the wreath of this black Girdle signifies, and follow that which they teach you, which is the quantity of the Imbibiti∣ons.

XIII. The two ends which are not wreathed about at all, represent the begining, and the ending; for the begining it shews you, that you must Imbibe it at the first time gently and spa∣ringly, giving it then a lit∣tle Milk, as to a Child new born, to the intent that Ixir (as Authors speak) be not drowned.

XIV. The like must we do at the end, when we see that our King is fall, and will have no more.

XV. The middle of these Operations is explicated by the fire, whose wreaths of the said black Girdle, at what time (because our Salamander lives of the fire, and in the midst of the fire, and indeed is a fire, and an Argent-Vive, or Quick-silver, which runs in the midst of the fire fearing nothing) you must feed him abun∣dantly, so as that the Virgins Milk may encompass all the matter round about.

XVI. The wreaths I paint∣ed black, because they sig∣nifie the Imbibitions, and by consequence, the blacknes∣ses: For the fire with the moisture (as I have often told you) causeth blackness.

XVII. And as these five Leaves or Rounds, shew that you must do it five times wholly, so likewise they let you know, that you must do this in five whole Months; a Month to eve∣ry Imbibition.

XVIII. And now you may see the reason why Haly Abenragel said, The de∣coction of the Compositum, or Matter is done in three times fifty days.

XIX. It is true, that if you count these little Imbi∣bitions at the beginning and

at the end, there are seven; whereupon one of the most obscure has said, Our Head of the Crow is Leprous, and he that would cleanse it must make it go down seven times into the River of Regeneration, viz. of Jordan, as the Prophet commanded Leprous Naaman, the Syrian.

XX. Hereby compre∣hending, the beginning, which consists but of few days; the middle, and the end, which is also very short: And therefore by this Hieroglyphick, I tell you, that you must whiten your body, which by kneel∣ing begs that thing at your hands.

XXI. For nature always tends to perfection, and this is to be accomplished by the help of the Virgins Milk, and the decoction and di∣gestion of the Compositum, which you shall make with this Milk; which being dry∣ed upon your body, will tinge it into the same white Yellow, or yellowish White, which he who takes the Sword is cloathed withall; and in which Colour you must make your Corsufle to come.

XXII. The Vestments of the Figure of Paul the Apo∣stle are bordred largly with a Golden and red Citrine colour.

XXIII. Give praise now, my Son, if thou ever seest this; for then by the good Hand of Heaven, thou hast obtained a Treasure; which you must then imbibe, and tinge it by decoction and digestion, so long, till the lit∣tle Infant becomes hardy and strong to encounter a∣gainst both the water and the fire.

XXIV. In accomplishing of this, you must do that which Demageras, Senior, and Haly have called, the put∣ting of the Mother into the In∣fants Belly, which Infant the Mother had lately brought forth.

XXV. Now they call the Mother, the Mercury of the Philosophers, wherewith they make their Imbibitions and Fermentations: And the

Infant they call the Body, the which the said Mercury is gone forth to tinge or co∣lour.

XXVI. I have therefore given you these two Hiero∣glyphicks to signifie the Albi∣fication; for now it is that you have need of great help, and here it is, that all the World is deceived.

XXVII. This Operation is indeed a Laborinth; for here is presented a thousand ways at the same Instant, besides that which you ought to go, and prusue, to the end of the Work, which is directly contrary to the beginning; to wit, in coagu∣lating what before you dis∣solved; and in making that Earth, which before was Water.

XXVIII. When you have made it White, then you have overcome the Enchant∣ed Bulls, which cast Fire and Smoak out of their No∣strils.

XXIX. Hercules now has cleansed the Stable full of Ordure, rottenness and blackness: Jason has poured the digested Broth or Li∣quor upon the Dragons of Colchos: and you have now in your power the Horn of Amalthea, which, tho' it be white, may replenish you through the whole course of Life with Riches, Honour, and Glory.

XXX. But to obtain this, you must bestir your self, and pursue the Work like Hercules, wich invincible re∣solution: for this Achelous, this moist River, is endowed with a most mighty force and often transfigures it self from one shape to another: and now, in a manner, you have done all, for that what remains, is performed with∣out any difficulty.

XXXI. These transmuta∣tions, transfigurations, or changes, are particularly de∣scribed in the Book of the Seven Egyptian Seals; where, (as also by other Authors) it is said, That the Stone, be∣fore it will wholly forsake its blackness, and become white, to the appearance of the most

shining or polished Marble, and of a naked flaming Sword, will put on all the colours that thou canst possibly imagine.

XXXII. And that it will often 〈◊〉〈◊〉 it self, and as often coagulate it self again; and in the midst of those divers and contrary Operations (which it performs by virtue of the Vege∣table Soul which is within it at one and the same time it will grow Citrine, Green, Red (but not of the true Red) and be∣come Yellow, Blue, and O∣range colour; even till, that being wholly overcome by dri∣ness, all these various colours shall Vanish, and end in this ad∣rable Citrine whiteness.

XXXIII. Which last co∣lour is that of Paul's Gar∣ment, and will in a short time become like the colour of the naked Sword: after∣wards by means of a more strong and long digestion, towards the end of the work, it will be changed into a Red Citrine colour, and at last, into the perfect Red of the Vermilion, where it will repose or fix it self for ever.

XXXIV. Of this also be advised, that the Milk of Luna is not like the Virgin Milk of Sol: and that the Imbibitions of Whiteness re∣quire a more White Milk, than those of the Golden Redness.

XXXV. In this very mat∣ter I was in danger of mis∣sing my way, and so I had done indeed, had it not been for the Book of ABRAHAM the Jew; And therefore for this rea∣son, I have made to be de∣picted for you, the Figure which takes hold of the na∣ked Sword, in the proper and right colour, for it is the Emblem of that which whitens.

CHAP. XXXII. Of the Green Field with the three Resusei∣tants, two Men and one Woman, altoge∣ther in White: Two Angels beneath, and over the Angels the Figure of our Lord and Saviour, coming to Judge the World, cloathed with a Robe, perfectly Citrine-White.

I. I Have depicted the Field Green, because that in this decoction the Compositum becomes Green, and keeps this colour longer than any other after the Black.

II. This Greenness demon∣strates particularly, that our Stone has a Vegetable Soul; and that by the help of art, it is made to grow into a true and pure Tree, to spring up, and bud forth abundantly; and afterwards to send forth infinite little Springs and Branches.

III. O Noble and Blessed Green, (saith the Rosary) which produces all things, and without whom nothing can In∣crease, Vegetate, nor Multi∣ply.

IV. The three Persons rising again, cloathed in Sparkling White, represent the Body, Sonl, and Spirit of our white stone.

V. The Philosophers do commonly use these terms of Art to hide the Secret from Unworthy Men.

VI. They call the Body that black Earth, which is obscure and dark, and which we make white.

VII. They call the Soul, the other half divided from the body; which by the purpose of God, and work of Nature, gives to the bo∣dy by its Imbibitions and Fermentations a Vegetable Soul; viz. a Power and Vertue, to bud, or spring, increase, multiply, and be∣come White, like a naked shining Sword.

VIII. They call the Spi∣rit, the Tincture and dry∣ness; which as a Spirit, has power to pierce all things.

IX. It would be too te∣dious to tell you, how great reason the Philosophers had, to say always, and in all places, Our Stone hath answerable to human kind, a Body, a Soul, and a Spirit.

X. I will only inculcate to you, that as a Man endu∣ed with Body, Soul, and Spi∣rit, is notwithstanding but one Man, or substance: So likewise in this your white Compositum, you have but one only substance, yet con∣taining a Body, Soul, and Spirit, which are insepara∣bly united.

XI. I could very easily give you most clear Com∣parisons and Expositions of this Body, Soul, and Spirit, not fit to be divulged: but should I explicate them, I must of necessity declare things which God reserves to himself, to reveal to a se∣lect choice, of such as fear and love him, and there∣fore ought not to be writ∣ten.

XII. I have then caused to be depicted here, three persons all in white, as if they were rising again, thereby typifying forth this Body, Soul, and Spirit, to shew you that Sol, Luna, and Mercury are raised again in this Operation, viz. That they are made Elements, or Inhabitants of the Air, and Whitened.

XIII. For we have be∣fore, called the blackness, Death: and so continuing the Metaphor, we may call Whiteness Life: which comes not, but with, and by a Re∣surrection.

XIV. The Body. To ex∣plicate this more plainly, I have made to be painted, The Body, lifting up the Stone of its Tomb, wherein it was inclosed.

XV. The Soul. This be∣cause it cannot be put into the Earth, it comes not out of a Tomb, and therefore I only depicted or placed it among the Tombs seeking its Body; It is in the form of a Woman, having her Hair dishevelled, or hang∣ing about her Ears.

XVI. The Spirit. This neither can be put into a Grave; and therefore I de∣picted it, like a Man co∣ming out of the Earth, but not from a Tomb.

XVII. These are depi∣cted all in White, thereby signifying, that the blackness, which is Death, is conquered or vanquished and over∣come; and being whitened, they are brought into a state of Life, and made thence∣forth incorruptible.

XVIII. Behold, and lift up your Eyes on high, and see the King Ascended; who being raised again by the power of Life, and Crowned with the Glori∣ous Tincture, has overcome Death, the Darkness and Moisture.

XIX. And as our Lord and Saviour shall eternally unite unto him all pure and clean Souls, and separate from him all such as are im∣pure, unclean, and wicked, as being unworthy to be united to his Divine Na∣ture:

XX. So also, our White Elixir will from henceforth inseparably unite unto its self every pure Metalick na∣ture into its own fine, pure, and fixed Silvery nature; but reject all that is Hete∣rogeneal, or strange and 〈◊〉〈◊〉

XXI. Thanks be given to God, who thus bountifully has bestowed his Goodness upon us, and has given us Hearts fit to consider the Philosophical Mystery of this most pure and sparkling White, more shining, and perfect than any compoun∣ded matter:

XXII. And more Noble (next after the Immortal Soul of Man) than any sub∣stance, whether having life, or not having life: For it is a Quintessence; most pure Silver, having passed the Coupel, yea all assays: and in the words of David the Royal Prophet, It is fine Silver, seven times refi∣ned.

XXIII. What the 2 Angels playing on Instruments o∣ver the heads of them which are raised, signifie, is need∣less here to be declared: They are Divine Spirits, singing the Wonders of God in this Miraculous and Admirable Opera∣tion.

XXIV. The like may be said of the three Angels over the head of the Pi∣cture, representing our Lord and Saviour Jesus Christ; the one of which Crowns him, and the other two assisting, say, O Pater Omnipotens: O Jesu bone: Rendring unto him Immor∣tal Praise, with Eternal Thanksgiving.

CHAP. XXXIII. Of the Field Violet and Blue, with the two An∣gels of an Orange Colour, and their Motto's.

I. THe Violet and Blue Field shews forth, that being to pass, or to be changed from the White

Stone, to the Red, you must imbibe it with a little Vir∣gins Milk of Sol, that these Colours may come forth from the Mercurial Moi∣sture, which you have dry∣ed upon the Stone.

II. In this Work of Ru∣bifying, although you do imbibe, you shall not have much black, but Violet Blue, and the Colours of the Peacock's Tail.

III. For this our Stone, is so absolute and trium∣phant in dryness, that assoon as your Mercury touches it, (the nature thereof rejoy∣cing in its like nature) it is joyned unto it, and drinks or swallows it up greedily.

IV. And therefore the black that comes of Moi∣sture can shew it self but a little, and that under the Colours of Violet and Blue, because that Dryness (as is said) does in a very short time govern absolutely.

V. I also caused to be de picted two Angels with Wings, to point out to you, the two Substances of our Matter, or Compositum; viz. The Mercurial and Sul∣phurous substance; and the fixed as well as the Volatile, which being perfectly uni∣ted together, do also flie together within the Ves∣sel.

VI. For in this Operati∣on the fixed Body will gen∣tly ascend up to Heaven, being wholly spiritual, and from thence, it will descend unto the Earth, even whi∣ther soever you please, fol∣lowing the Spirit every where, which is always moved by the fire.

VII. Whereby at length, they are made one and the self same nature; the Compositum, or Body, being made wholly spiritual; and the spiritual wholly Corpo∣real; so much has it been ground, or subtilized upon our Marble (i. e. decocted in our Fire) by the prece∣dent Operations.

VIII. The Natures then, are here transmuted into Angels, viz. they are made

til and spiritual; and so are become the true Tinctures.

IX. Now you must re∣member to begin the Ru∣bifying, by the apposition of the Citrine Red Mercury; but you must not pour on much, only once or twice, according as you shall see occasion.

X. For this Operation ought to be done by a dry fire, and by a dry Sublima∣tion and Calcination.

XI. And now I have told you a Secret, which you shall scarcely find, or sel∣dom see written, so far am I from hiding what is neces∣sary from you: and I would to God, that every Man knew how to make Gold to his own satisfaction, that he might live a life of In∣nocency, and lead forth his Flocks to their Pastures, without Usurers, or going to Law, in imitation of the Holy Patriarchs of old.

XII. Using only as our first Fathers did, to ex∣change one thing for ano∣ther: And yet then, to have that, you must labour, and take pains, full as much as you do now.

XIII. Therefore for fear of offending God, I must∣beware how I become the Instrument of such a Change; and lest it should prove of evil consequence, I must take heed how and what I write; only repre∣senting to you, where it is chat we hide the Keys, which can open all the Doors, leading into these Secrets of Nature.

XIV. Or only to open, or cast up the Earth in that place; contenting my self, to demonstrate those things which will teach every one, to whom it shall please God to reveal this Mystery.

XV. As to know and understand what Influence the Sign Libra has, when it is enlightened by Sol and Mercury in the Month of October.

XVI. These Angels are painted of an Orange Colour,

to signifie to you, that your white Compositum, or stone, must be a little more deco∣cted and digested, that the Black of the Violet and Blue must be chased away by the fire.

XVII. For this Orange Colour is compounded of the beautiful Golden Citrine Red, (which you have so long waited for) and of the re∣mainders of this Violet and Blue, which you have alrea∣dy in part made to vanish and flie away.

XVIII. This Orange co∣lour also shews, that the Natures are decocted and digested, and (through the assistance of God) by little and little perfected.

XIX. As for the Motto, Surgite mortui, venite ad ju∣dicium domini mei, I placed it there chiefly for the The∣ological sense, rather than for any thing else.

XX. It ends in the Throat of a Lyon all over Red, shewing thereby, that this Operation must not be dis∣continued, until you see the true Red Purple, wholly like the deep colour of the Corn Poppy, and the Vermillion of the painted Lyon, reser∣ved for Multiplication.

CHAP. XXXIV. Of the Figure representing the Apostle Peter, Cloathed in a Robe of Citrine Red, hold∣ing a Key in his Right Hand, and laying his Left upon a Woman kneeling by his Feet, in an Orange Coloured Robe, with her Motto.

I. THe Woman kneel∣ing, cloathed in an Orange coloured Garment, represents Perrenelle, as she

was in her Youth: She is depicted in this manner of a Supplicant at the Feet of a Man with a Key in his Right Hand, stretching out his Left Hand upon her.

II. Would you know the Interpretation? This is the Stone, which in this Ope∣ration requesteth two things, (of the Mercury of Sol, which is the Philosophers Mercu∣ry, shadowed out under the form of a Man.)

III. Which two things, are Multiplication, and Pro∣jection: Which at this time is needful for her to obtain, and therefore the Man so laying his hand upon her, signifies, the granting of her Petition.

IV. But why should I cause a Woman to be pain∣ted? I could as well have caused a Man as a Woman, or rather an Angel to be de∣picted; for that the whole Natures are now Spiritual and Corporal, Masculine and Feminine.

V. But I rather chose to depict a Woman, for that she requests rather this than any other thing, as being the natural and proper de∣sires of a Woman.

VI. And also to shew you, that she requests Mul∣tiplication, I caused the Man to whom she seems to ad∣dress her self, to be paint∣ed, representing Peter with his Keys, having power to open and shut, and to bind and loose.

VII. For that the obscure Philosophers have never spoken of Multiplication, but under these common terms of Art, Aperi, Claude, Solve, Liga, viz. Open, shut, bind, loose.

VIII. By opening and loosing, they mean, the making of the body (which is hard and fixt) soft and fluid, and to run like wa∣ter: And by shutting and binding, afterwards by a more strong decoction and digestion, to coagulate it, and to bring it back again into the form of a Body.

IX. It was requisite there∣fore to represent in this place, a Man with a Key; to shew you that you must now open and shut, (that is to say) the budding, or spring and encreasing Na∣tures.

X. For observe, so often as you shall dissolve and fix, so often will these Natures multiply, in Quantity, Qua∣lity, and Quickness or Ver∣tue; which encrease is ac∣cording to the proportion of one to ten.

XI. So that if the first augmentation be from 1 to 10, the second multiplicati∣on is from 10 to 100 (which is still but decuple) the third from 100 to 1000, the fourth from 1000 to 10000, the fifth from 10000 to 100000, the sixth from 100000 to 1000000, or a Million, thus continually increasing by a decuple pro∣portion ad infinitum: The which augmentation I per∣formed three times, thanks be to God.

XII. When your Elixir is thus brought unto a kind of Infinity; one grain thereof falling upon a vast quantity of melted Metal, will tinge∣it, and convert it into the most perfect Metal, to wit, into most fine Silver or Gold, according as it shall have been imbibed and fer∣mented, expelling, driving forth, and purging out, all the impure, and Hetero∣gene matter which was joyned with it, in its first Generation.

XIII. For this reason therefore, I caused a Key to be depicted in the hand of a Man, to signifie that the stone desires to be opened and shut for Multiplication; and also to shew you with what Mercury you ought to do this, and when, or at what time, I caused the Man's Garment to be made Citrine Red, and the Woman's of an Orange Colour.

XIV. I must speak no more of this matter, lest I transgress the Sacred Silence Philosophical: Only know

that the Woman, who is our Stone, requesteth to have rich Accountrements, like those of the Man's with the Key, which she expresseth by her Motto, Christe, Precor esto Pius;

XV. As if she should say, O Lord my God, be good and gracious unto me, and suffer me not to be spoiled and undone, Let not him who is come thus far spoil all with his too great zeal, or fire: And though it is true, that from henceforth, I shall no more fear my Enemies, but pass the most vehement fire, like as through most pleasant Tropick Breeze.

XVI. Yet the Vessel which contains me, is always brittle and easie to be broken; and is continually subject to many sudden, unlookt for, and un∣happy accidents; for the fire being made too great, may break it in pieces, whereby, as untimely fruit, I may fall, and be for ever lost among the askes of the Dead.

XVII. Take heed there∣fore to this your fire in this place, and manage it with much gentleness and pati∣ence, attend in hope upon this most admirable quintes∣sence: And though the fire ought to be something aug∣mented, yet it must not be too much.

XVIII. And beseech the Soveraign Goodness, to prevent the Evil Spirits which haunt the Mines and Treasures of the Earth, that they destroy not thy Work, on cast a Mist before thine Eyes; nor stupisie thy mind, when thou shouldest view, consider, and perfect the Incomprehensible Mo∣tions of this Arcanum, or Quintessence, yet comprehen∣ded and shut up within this Vessel.

CHAP. XXXV. Of the dark Violet Field, in which is a Man of a Red Purple Colour, holding the Foot of a Lyon, red as Vermillion, having Wings, and as it seems, would Ravish and carry away the Man.

I. THis Field of a Vio∣let, and dark Co∣lour, demonstrates that the Stone has obtained by a full and perfect Digestion, the perfectly beautifulGarment, which is wholly Citrine and Red, formerly demanded of the Man, with the Key in his Hand, who was clo∣thed therewith.

II. And that the com∣pleat and perfect Degestion (signified by the entire Ci∣trinity) has made her cast off her old Robe or Gar∣ment of Orange Colour.

III. The Vermillion Red Colour, of this flying Lyon, like the most pure and beau∣tifulScarlet Colour in Grain, which is the true native Cin∣nabar Red, explicates the fullAccomplishment of your Work, according to the ex∣act and rigorous Laws of Nature and Art.

IV. And that she (to wit, the Stone, Elixir, or Tincture) appears now like a ravenous Lyon, devour∣ing and swallowing up eve∣ry pure metallick Nature or Body, and changing it in∣to its own true Substance, into true and most pure fine Gold, exceeding in fineness the Gold of Ophir, or that of the best and richest Mines.

V. And she now removes this Man out of this Vale of Miseries, here below, into (as it were) a Sea of Happiness out of the discom∣modities and Unhappinesses of this Life, into an im∣mense Ocean of Ease and Content; out of Poverty, Disgrace and Contempt, into a Kingdom, as it were, of Riches, Honour and Glory.

VI. And lastly, she re∣moves far from him Infir∣mities, Diseases, and Death, filling his Bones with Mar∣row, and his Soul with Glad∣ness, giving him Strength, Health, and a very long Life.

VII. And with her Wings she gloriously lifts him up, out of the dead, and stand∣ing Waters of Egypt (which are the vulgar thoughts of mortal Men) into a Para∣dise of Delights and Plea∣sures; making him despise this Life, with all the Rich∣es, Glories and Magnificence thereof.

VIII. And causing him Night and Day to Medi∣tate upon God and his Goodness; to aspire after the Heavenly Enjoyments; and to drink of the Delici∣ous Springs from the Foun∣tains of Everlasting Life, where Rivers of living Wa∣ters flow, making glad the City of Our God.

IX. Praises be given to God Eternally, even im∣mortal Praises, who has been gracious to us, to give us to see this perfectly Beau∣ful Purple; this Papaveran Red, this Tyrian Glory, this sparkling and fla∣ming Colour, incapable of Change or Alteration for ever, this so Desirable a Treasure.

X. A Glory, a Treasure, a Colour, a Tincture, over which the ZodiacalConstel∣lations, nor the Heaven it self can have no more Do∣minion or Power.

XI. Whose Glorious and Bright Shining Rays, not only seem to dazle the Eyes,

but even to communicate to Man a Heavenly Portion, making him (when he sees and knows it) to be asto∣nisht, and to tremble, ama∣zing him with the stupen∣dious thoughts thereof.

XII. O Lord God Al∣mighty, give us, we pray thee, thy Grace, that we may dread and love thy great and holy Name, and by it he taught to use this so vast a Treasure well, to the encrease of our Faith, the profit of our Souls, the benefit of our Fellow Crea∣tures, and to thy Glory and Honour, now and for ever,

Amen.

CHAP. XXXVI. Flammel's Summary of Philosophy.

I. IF you would know how Metals are tran∣smuted, you must under∣stand from what matter they are generated, and how they are formed in the Mines; and that you may not err, you must see and observe, how those Trans∣mutations are performed in the Bowels or Veins of the Earth.

II. Minerals taken out of the Earth, may be changed, if before-hand they be Spi∣ritualized, and reduced into their Sulphurous, & Argent Vive nature, which are the two Sperms, composed of the Elements, the one Mas∣culine, the other Feminine.

III. The Male Sulphur, is nothing but Fire and Air; and the true Sulphur is as a Fire, but not the Vulgar, which contains no metal∣lick Substance.

IV. The Feminine Sperm is Argent Vive, which is no∣thing

but Earth and Water; these two Sperms the anci∣ent Sages called two Dra∣gons or Serpents, of which, the one is winged, the other not.

V. Sulphur not flying the Fire, is without Wings; the winged Serpent is Argent Vive, born up by the Wind, therefore in her certain hour, she flies from the Fire, not having fixity enough to endure it.

VI. Now if these two Spermes, separated from themselves, be united again, by powerful Nature, in the potentiality of Mercury, which is the Metaline Fire: being thus united, it is called by the Philosophers the fly∣ing Dragon; because the Dra∣gon kindled by its Fire, while he flies by little and little, fills the Air with his Fire, and poysonous Vapours.

VII. The same thing doth Mercury; for being placed upon an exteriour Fire, and in its place in a Vessel; it sets on fire its inside, which is hidden in its profundity; by which may be seen, how the External Fire does burn and inflame the natural Mercury.

VIII. And then you may see how the poysonous Va∣pour breaks out into the Air, with a most stinking and pernitious poyson; which is nothing else but the head of the Dragon, which hastily goes out of Babylon.

IX. But other Philoso∣phers have compared this Mercury, with a Flying Lion, because a Lion is a devourer of other Creatures, and de∣lights himself in his vora∣city of every thing, except that which is able to resist his Violence and Fury.

X. So also does Mercury; which has in its self such a Power, Force, and Opera∣tion, to spoil and devastate a Metal of its Form, and to devour it. Mercury be∣ing too much influenced, devours and hides Metals in its Belly; but which of them so ever it be, it is cer∣tain, that it consumes it not, for in their Nature, they

are perfect, and much more indurate.

XI. But Mercury has in it self a Substance of per∣fecting Sol and Luna: and all the imperfect Bodies or Metals, proceed from Ar∣gent Vive; therefore, the Ancients called it the Mother of Metals; whence it fol∣lows, that in its own Prin∣ciple and Center, being for∣med, it has a double Meta∣lick Substance.

XII. And first, the Sub∣stance of the Interior; then the Substance of Sol, which is not like the other Me∣tals; of these two Substan∣ces, Argent Vive is formed, which in its Body is spiri∣tually nourished.

XIII. As soon then as Nature has formed Argent Vive, of the two after-na∣med Spirits, then it endea∣vours to make them Perfect and Corporeal; but when the Spirits are of Strength, and the two Sperms awake∣ned out of their Central Principle, then they desire to assume their own Bo∣dies.

XIV. Which being done, Argent Vive the Mother must die, and being thus natu∣rally mortified, cannot (as dead things cannot) quick∣en it self as before.

XV. But there are some proud Philosophers, who in obscure words affirm, that we ought to transmute both perfect and imperfect bodies into running Argent Vive; this is the Serpent's subtilty, and you may be in danger of being bit by it.

XVI. It is true, that Ar∣gent Vive, may transmute an imperfect Body, as Lead or Tin; and may without much labour, multiply in a Quantity; but thereby it diminishes or loses its own perfection, and may no more for this reason be cal∣led Argent Vive.

XVII. But if by Art it may be mortified, that it can no more Vivifie it self, then it will be changed into another thing, as in Cinna∣bar, or Sublimate is done: For when it is by the Art

coagulated, whether sooner or later, yet then its two Bodies assume not a fixed Body, nor can they con∣serve it, as we may see in the Bowels of the Earth.

XVIII. Lest any one therefore should err, there are in the Veins of Lead some fixed Grains or Parti∣cles of fine Sol and Luna mixed in its substance or nourishment.

XIX. The first coagula∣tion of Argent Vive is the Mine of Saturn; and most fit and proper it is to bring him unto perfection and fixation; for the Mine of Saturn is not without fixed Particles of Gold, which Particles were imparted to it by Nature: So in its self it may be multiplied, and brought to perfection, and a vast power or strength, as I have tryed and therefore affirm it.

XX. So long as it is not separated from its Mine, viz. its Argent Vive, but well kept, (for every Metal which is in its Mine, the same is an Argent Vive) then may it multiply it self, for that it has substance from its Mercury, or Argent Vive, but it will be like some Green Immature Fruit on a Tree, which the Blossom being past, becomes an un∣ripe Fruit, and then a lar∣ger Apple.

XXI. Now if any one plucks this unripe Fruit from the Tree, then its first form∣ing would be frustrate, nor would it grow larger nor ripe; for Man knows not how to give Substance, Nourishment, or Maturity, so well as Internal Nature, while the Fruit yet hangs on the Tree, which feeds it with Substance and Nou∣rishment, till the determi∣ned Maturity is accompli∣shed.

XXII. And so long also does the Fruit draw Sap or Moisture for its augmenta∣tion and nourishment, till it comes to its perfect ma∣turity.

XXIII. So is it with Sol; for if by Nature, a Grain,

or Grains are made, and it is reduced to its Argent Vive, then also by the same it is daily (without ceasing) su∣stained and supplied, and reduced into its place, viz. Argent Vive, as he is in him∣self; and then must you wait till he shall obtain some substance from his Mercury as it happens in the Fruits of Trees.

XXIV. For as the Argent Vive, both of perfect and imperfect Bodies is a Tree, so they can have no more nourishment, otherwise than from their own Mercury.

XXV. If therefore, you would gather Fruit from Argent Vive, viz. pure Sol and Luna, if they be dis∣joyned from their Mercury; think not that you, (like as Nature did in the begining) may again conjoyn and multiply, and without change, augment them.

XXVI. For if Metals be separated from their Mine, then they (like the Fruit of Trees too soon gathered) never come to their perfe∣ction, as Nature and Expe∣rience makes it appear: For if an Apple or Pear be once plucked off from the Tree, it would then be a great Vanity to attempt to fasten it to the Tree again, expe∣cting it to encrease and grow ripe: and experience testifies, that the more it is handled, the more it wi∣thereth.

XXVII. And so it is also with Metals: For if you should take the Vulgar Sol and Luna, endeavouring to reduce them into Argent Vive, you would wholly play the Fool, for there is no Artifice yet found, where∣by it can be performed: Though you should use ma∣ny Waters, and Cements, or other things infinitly of that kind, yet would you continually err, and that would befal you, which would him that should tie unripe Fruit to their Trees.

XXVIII. Yet some Phi∣losophers have said truly, That if Sol and Luna, by a right Mercury, or Argent Vive be rightly conjoyned, they

will make all imperfect me∣tals perfect: But in this thing most Men have erred, who having these three, Vegetables, Animals, and Minerals, which in one thing are conjoyned; for that they considered not, that the Philosophers speak not of Vulgar Sol, Luna, and Mercury, which are all dead, and receive no more substance or increase from Nature, but remain the same in their own Essence, without the possibility of bringing others to perfe∣ction.

XXIX. They are Fruits plucked off from their Trees before their time, and are therefore of no value or esti∣mation: Therefore seek the Fruit in the Tree, that leads them streight to it, whose Fruit is daily made greater with increase, so long as the Tree bears it: This Work is seen with joy and satisfaction; and by this means one may trans∣plant the Tree without ga∣thering the Fruit, fixing it into a moister, better, and a more fruitful place, which in one day will give more nourishment to the Fruit, than it received otherwise in an Hundred Years.

XXX. In this therefore it is understood, that Mer∣cury, the much commended Tree must be taken, which has in its power indissolva∣bly Sol and Luna; and then transplanted into another Soil nearer the Sun, that thence it may gain its pro∣fitable increase, for which thing, Dew does abundant∣ly suffice: For where it was placed before, it was so weakened by Cold and Wind, that little Fruit could be expected from it, and where it long stood and brought forth no Fruit at all.

XXXI. And indeed the Philosophers have a Gar∣den, where the Sun as well Morning as Evening re∣mains with a most sweet Dew, without ceasing, with which it is sprinkled and moistened; whole Earth brings forth Trees and Fruits, which are transplan∣ted thither, which also re∣ceive

descent and nourish∣ment from the pleasant Meadows.

XXXII. And this is done daily, and there they are both corroborated and quickened, without ever sading; and this more in one Year, than in a thou∣sand, where the cold af∣fects them.

XXXIII. Take them therefore, and Night and Day cherish them in a Di∣stillatory Fire; but not with a Fire of Wood or Coals, but in a clear transparent Fire, not unlike the Sun, which is never hotter than is requisite, but is always alike: For a Vapour is the Dew, and Seed of Metals, which ought not to be al∣tered.

XXXIV. Fruits, if they be too hot, and without Dew or moisture, they a∣bide on the Boughs, but without coming to perfe∣ction, only withering or dwindling away: But if they be fed with heat and due moisture on their Trees, then they prove Elegant and fruitful: For heat and moisture are the Elements of all Earthly things, Ani∣mal, Vegetable, and Mi∣neral.

XXXV. Therefore Fires of Wood and Coal produce or help not Metals; those are violent Fires, which nou∣rish not as the heat of the Sun does, that conserves all Corporeal things; for that it is natural which they fol∣low.

XXXVI. But a Philoso∣pher acts not what Nature does: For Nature where she rules, forms all Vegeta∣bles, Animals, and Mine∣rals, in their own degrees: Men, do not after the same sort, by their Arts make natural things: When Na∣ture has finished her work about them; then by our Art they are made more perfect.

XXXVII. In this man∣ner the ancient Sages and Philosophers, for our infor∣mation, wroughr on Luna and Mercury her true Mo∣ther,

of which they made the Mercury of the Philoso∣phers, which in its Opera∣tion is much stronger than the Natural Mercury: For this is serviceable only to the simple, perfect, imper∣fect, hot and cold Metals: But our Mercury, the Philo∣sopher's-Stone, is useful to the more than perfect, im∣perfect Bodies, or Metals.

XXXVIII. Also that the Sun may perfect and nou∣rish them without diminu∣tion, addition, or immuta∣tion, as they were created or formed by Nature, and so leaves them, not negle∣cting any thing.

XXXIX. I will not now say, that the Philosophers conjoyn the Tree, for the better perfecting their Mer∣cury, as some unskilful in the nature of things, and unlearned Chymists affirm, who take common Sol, Lu∣na, and Mercury, and so unnaturally handle them, till they evanish in smoak: These Men endeavour to make the Philosophers Mer∣cury, but they never attain∣ed it, which is the first mat∣ter of the Stone, and the first Minera thereof.

XL. If you would come hither and find good, and to the Mountain of the sea∣ven, where there is no plain, you would betake your self, from the highest, you must look downward to the sixth, which you will see afar off.

XLI. In the height of this Mountain, you will find a Royal Herb trium∣phing, which some have called Mineral, some Vege∣table, some Saturnine: But let its Bones or Ribs be left, and let a pure clean Broth be taken from it; so will the better part of your work be done.

XLII. This is the right and subtil Mercury of the Philosophers, which you are to take, which will make first the white work, and then the red: If you have well understood me, both of them are nothing else, as they term them, but the practick, which is so easie

and so simple, that a Wo∣man sitting by her Distaff may perfect it.

XLIII. As if in Winter she would put her Eggs un∣der a Hen, and not wash them (because Eggs are put under a Hen without wash∣ing them) and no more la∣bour is required about them, than that they should be e∣very day turned, that the Chickens may be the bet∣ter and sooner hatched, concerning the which e∣nough is said.

XLIV. But that I may follow the Example, first, wash not the Mercury, but take it, and (with its like, which is fire) place it in the Ashes, which is Straw, and in one Glass which is the Nest, without any other thing in a convenient Alem∣bick, which is the House, from whence will come forth a Chicken, which with its Blood will free thee from all Diseases, and with its Flesh will nourish thee, and with its Feathers will cloath thee, and keep thee warm from the Injuries of the cold and ambient Air.

XLV. For this cause I have written this present Treatise, that you may search with the greater de∣sire, and walk in the right way: And I have written this small Book, this Summa∣ry, that you might the better comprehend the Sayings and Writings of the Philoso∣phers, which I believe you will much better under∣stand for time to come.

The End of Flammel's Book.

ROGERII BACHONIS RADIX MUNDI, Translated out of Latin into English, and Claused, By WILLIAM SALMON.

CHAP. XXXVII. Of the Original of Metals, and Principles of the Mineral Work.

I. THE Bodies of all Natural Things be∣ing as well perfect as im∣perfect from the Original of time, and compounded of a quaternity of Elements or Natures, viz. Fire, Air, Earth, Water, are conjoyn∣ed by God Almighty in a perfect Unity.

II. In these four Elements is hid the Secret of Philoso∣phers: The Earth and Wa∣ter give Corporeity and Vi∣sibility: The Fire and Air, the Spirit and Invisible Power, which cannot be seen or touched but in the other two.

III. When these four E∣lements are conjoyned, and made to exist in one, they become another thing; whence it is evident, that all things in nature are com∣posed of the said Ele∣ments,

being altered and changed.

IV. So saith Rhasis, Sim∣ple Generation, and Natural Transformation is the Operati∣on of the Elements.

V. But it is necessary, that the Elements be of one kind, and not divers, to vit, Simple: For otherwise neither Action nor Passion could happen between them: So saith Aristotle, There is no true Generation, but of things agreeing in Na∣ture. So that things be not made but according to their Natures.

VI. The Eldar or Oak Trees will not bring forth Pears; nor can you gather Grapes of Thorns, or Figs of Thistles, things bring not forth, but only their like, or what agrees with them in Nature, each Tree its own Fruit.

VII. Our Secret there∣fore is to be drawn only out of those things in which it is. You cannot extract it out of Stones or Salt, or other Heterogene Bodies: Neither Salt nor Alum en∣ters into our mystery: But as Theophrastus saith, The Philosophers disguise with Salts and Alums, the Places of the Elements.

VIII. If you prudently desire to make our Elixir, you must extract it from a Mineral Root: For as Geber saith, You must obtain the perfection of the Matter from the Seeds thereof.

IX. Sulphur and Mercury are the Mineral Roots, and Natural Principles, upon which Nature her self acts and works in the Mines and Caverns of the Earth, which are Viscous Water, and Subtil Spirit running through the Pores, Veins, and Bow∣els of the Mountains.

X. Of them is produced a Vapour or Cloud, which is the substance and body of Metals united, ascending, and reverberating upon its own proper Earth, (as Ge∣ber sheweth) even till by a temperate digestion through the space of a Thousand

Years, the matter is fixed, and converted into a Mine∣ral Stone, of which metals are made.

XI. In the same manner of Sol which is our Sulphur, being reduced into Mercu∣ry by Mercury, which is the Viscous Water made thick, and mixt with its proper Earth, by a tempe∣rate decoction and digesti∣on, ariseth the Vapour or Cloud, agreeing in nature and substance with that in the Bowels of the Earth.

XII. This afterwards is turned into most subtil wa∣ter, which is called the Soul, Spirit, and Tincture, as we shall hereafter shew.

XIII. When this Water is returned into the Earth, (out of which it was drawn) and every way spreads through or is mixed with it, as its proper Womb, it be∣comes fixed. Thus the Wise man does that by Art in a short time, which Nature cannot perform in less than the Revolution of a Thou∣sand Years.

XIV. Yet notwithstand∣ing, it is not We that make the metal, but Nature her self that does it. Nor do or can we change one thing into another; but it is Na∣ture that changes them: We are no more than meer Servants in the work.

XV. Therefore Medus in Turba Philosophorum, saith, Our Stone naturally contains in it the whole Tincture. It is perfectly made in the Mountains and Body of the Earth; yet of it self (with∣out art) it has no life or power whereby to move the Elements.

XVI. Chuse then the na∣tural Minerals, to which, by the advice of Aristotle, add Art: For Nature gene∣rates Metaline Bodies of the Vapours, Clouds, or Fumes of Sulphur and Mercury, to which all the Philosophers agree. Know therefore the Principles upon which Art works, to wit, the Princi∣ples or beginnings of Me∣tals: For he that knows not these things shall never at∣tain

to the perfection of the Work.

XVII. Geber saith, He who has not in himself the knowledge, of the Natural Principles, is far from attain∣ing the perfection of the Art: being Ignorant of the Mi∣neral Root upon which he should work.

XVIII. Geber also farther saith, That our Art is only to be understood and Learned through the true wisdom and knowledge of Natural things: that is, with a wis∣dom searching into the Roots and Natural princi∣ples of the matter.

XIX. Yet saith he, my Son, I shew thee a Secret, though thou knowest the Principles, yet therein thou canst not follow Nature in all things. Herein some have erred, in Essaying to follow Nature in all her pro∣perties and differences.

CHAP. XXXVIII. Of Mercury, the Second Principle of the Work.

I. THe second Principle of our Stone is cal∣led Mercury, which some Philosophers call (as it is simple of it self) a Stone. One of them said, This is a Stone, and no Stone, and that without which Nature never performs any thing; which enters into, or is swal∣lowed up of other Bodies, and also swallows them up.

II. This is simply Argent Vive, which contains the Es∣sential Power, which Expli∣cates the Tincture of our Elixir or Philosophers Stone.

III. Therefore saith Rha∣sis, such a thing may be made of it which exceedeth the highest perfection of Nature. For it is the Root of Metals, Har∣monises with them, and is the Medium that expli∣cates and conjoyns the Tinctures.

IV. For it swallows up that which is of its own Nature and production; but rejects what isForreign and Heterogene: being of an Uniform substance in all its parts.

V. Wherefore our Stone is called Natural, or Mine∣ral, Vegetable, and Animal, for it is Generated in the Mines, and is the Mother or Womb of all Metals, and by projection converts into Metals: it Springs or Grows like a Vegetable: and a∣bounds with Life like an Animal, by peircing with its Tincture, like Spirit and Life, every where, and through all particles.

VI. Morien saith, This Stone is no Stone that can Ge∣nerate a living Creature. Ano∣ther faith, It is cast out upon the Dunghil as a vile thing, and is hidden from the Eyes or understandings of Ignorant Men.

VII. Also in Libro Speculi Alchymiae, it is said, Our Stone is a thing rejected, but found in Dunghils (i. e. in putrefaction, or the Mat∣ter being putrefied) con∣taining in it self the four Elements, over which it Triumphs, and is certainly to be perfected by humane industry.

VIII. Some make Mercu∣ry of Lead, Thus: R Lead, melt it six or Seven times, and quench it in Salt Armoniac dissolved, of which take 〈◊◊〉〈◊◊〉: Sal Vitrioli, 〈◊〉〈◊〉 j. Borax 〈◊〉〈◊〉 ss: mix, and Digest Forty days in Igne Philosophorum: So have you Mercury, not at all differing from the Natural. But that is not fit for our work, as the Mineral is. If you have any understand∣ing, this Caution may suf∣ficiently instruct you.

CHAP. XXXIX. Of the Purification of the Metals and Mer∣cury for our Work.

I. THis is a great and certain truth, that the Clean ought to be sepa∣rated from the Unclean, for nothing can give that which it has not: For the pure substance is of one sim∣ple Essence, void of all He∣terogeneity: But that which is impure and unclean, con∣sists of Heterogene parts, is not simple, but compound∣ed (to wit of pure and im∣pure) and apt to putrifie and corrupt.

II. Therefore let nothing enter into your Compositi∣on, which is Alien or Fo∣reign to the matter, (as all Impurity is;) for nothing goes to the Composition of our Stone, that proceedeth not from it, neither in part nor in whole.

III. If any strange or fo∣reign thing be mixed with it, it is immediately corrup∣ted, and by that Corrupti∣on your Work becomes fru∣strate.

IV. The Citrine Bodies (as Sol, &c.) you must purge by Calcination or Cementation; and it is then purged or purified if it be fine and florid.

V. The metal being well cleansed, beat it into thin Plates or Leaves (as is Leaf Gold,) and reserve them for use.

VI. The White Liquor (as Mercury) contains two Superfluities, which must necessarily be removed from it, viz. Its foetid Earthiness, which hinders its Fusion: and its Humidity, which causes its flying.

VII. The Earthiness is thus removed. Put it into a Marble or Wooden mortar, with its equal weight of pure fine and dry Salt, and a little Vinegar! Grind all with the Pestle, till nothing of the mat∣ter appears, but the whole Salt becomes very black. Wash this whole matter with pure Wa∣ter, till the Salt is dissolved; this filtby water decant, and put to the Mercury again as much more Salt and Vinegar, grinding it as before, and washing it with fair water, which work so often repeat, till the water comes clear from it, and that the Mercury re∣mains pure bright and clear like a Venice Looking Glass, and of a Coelestial Colour. Then strain it through a Linen Cloth three or four times dou∣bled, two or three times (into a clean Glass Vessel) till it be dry.

VIII. The proportion of the parts is as 24 to 1. There are 24 Hours in a Natural Day, to which add one, and it is 25. [to wit, the Rising of the Sun.] To un∣derstand this, is Wisdom, as Geber saith. Indeavour through the whole Work to over-power the Mercury in Commixtion.

IX. Rhasis saith, Those Bodies come nearest to per∣fection, which contain most Argent Vive: He farther saith, That the Philosophers hid nothing but Weight and Measure, to wit, the Pro∣portions of the Ingredients, which is clear, for that none of them all agree one with another therein: which causeth great error.

X. Though the matters be well prepared and well mixed, without the Pro∣portions or Quantities of the things be just, and ac∣cording to the reason of the Work, you will miss of the truth, or the end, and lose all your Labour; you will not indeed bring any thing to perfection.

XI. And this is evident in the Examination: When there is a Transmutation of the Body, or that the Body is changed, then let it be put into the Cineritium or

Test, and then it will be consumed, or otherwise re∣main; according as the proportions are more or less than just; or just as they 〈◊〉〈◊〉 to be.

XII. If they be right and just, according to the Rea∣son of that, your Body will be incorruptible and remain firm, without any loss, through all Essays and Try∣als: you can do nothing in this work without the true knowledge of this thing, whose Foundation is Natu∣ral matter, purity of sub∣stance, and right Reason or proportion.

CHAP. XL. Of the Conjunction of the Principles, in order to this great Work.

I. EUclid the Philosopher, and a man of great understanding, advises to work in nothing but in Sol and Mercury; which joyned together make the wonder∣ful and admirable Philoso∣phers Stone, as Rhasis saith: White and Red, both pro∣ceed from one Root; no other Bodies coming be∣tween them.

II. But yet the Gold, wanting Mercury, is hindred from working according to his power. Therefore know that no Stone, nor Pearl, or other Forreign thing, but this our Stone, belongs to this work.

III. You must therefore Labour about the Dissoluti∣on of the Citrine Body, to reduce it into its first matter: for as Rhasis saith, We dis∣solve Gold, that it may be re∣duced into its first Nature or matter that is into Mercury.

IV. For being broken and made One, they have in themselves the whole Tincture both of the Agent and Patient. Wherefore saith Rhasis, make a Marri∣age (that is a Conjunction) between the RED Man, and his WHITE Wife, and you shall have the whole Secret.

V. The same saith Mer∣lin: If you Merry the White Woman to the Red Man, they will be Conjoyned and Imbrace one another, and become im∣pregnated. By themselves they are Dissolved, and by them∣selves they bring forth what they have conceived, where∣by, the two are made but one Body.

VI. And truly our Dis∣solution, is only the redu∣cing the hard Body into a liquid form, and into the Nature of Argent Vive, that the Saltness of the Sulphur may be diminished.

VII. Without our Brass then be Broken, Ground, and Gently and Prudently managed, till it will be re∣duced from its hard and Dense Body, into a thin and subtil Spirit, you la∣bour in Vain.

VIII. And therefore in the Speculum Alchymiae it is said, The first work is the re∣ducing the Body into Water, that is, into Mercury. And this the Philosophers called Dissolution, which is the Foundation of the whole Art.

IX. This Dissolution makes the Body of an Evident Liquidity, and ab∣solute Subtilty: and this is done by a gentle Grinding, and a soft and continued Assation or Digestion.

X. Wherefore saith Rha∣sis, the work of making our Stone is, that the matter be put into its proper Vessel, and continually Decocted and Digested, until such time as it wholly Ascends, or Sublimes to the top there∣of.

XI. This is declared in Speculum Philosophorum. The

Philosophers Stone is converted from a vile thing, into a pre∣tious Substance: for the Se∣men Solare, is cast into the Matrix of Mercury, by Co∣pulation or Conjunction, where∣by in process of time they be made one.

XII. Also, that when it is Compounded with the like, and Mercurizated, then it shall be the Spring∣ing Bud. For the Soul, the Spirit and the Tincture may then be drawn out of them by the help of a gentle Fire.

XIII. Therefore saith Aristotle, the true matters or principles are not possi∣ble to be transformed or changed (by the most Learned in Alchymie) ex∣cept they be reduced into their first matter.

XIV. And Geber saith, all ought to be made of Mercury only: for when Sol is reduced to its first Original or Matter, by Mercury, then Nature em∣braceth Nature.

XV. And then it will be easie to draw out the Subtil and Spiritual Substance thereof: of which Alkindus saith, take the things from their Mines, and Exact or Subtilize them, and reduce them to their Roots, or first matter, which is Lumen Luminum.

XVI. And therefore, ex∣cept you cast out the Red∣ness with the Whiteness, you will never come to the ex∣alted glory of the Redness. For Rhasis saith, He that knows how to convert Sol into Luna, knows how to convert Luna into Sol.

XVII. Therefore saith Pandophilus in Turba Philoso∣phorum, he that prudently draws the Virtue or Power from Sol, and his Shadow, shall obtain a great Secret.

XVIII. Again it is said, without Sol, and his Sha∣dow, no Tinging Virtue or Power is generated.

XIX. And whosoever it is that shall endeavour to

make a Tinging or Colour∣ing Tincture, without these things, and by any other means, he Errs, and goes astray from Truth, to his own hurt, loss and detri∣ment.

CHAP. XLI. Of the Vessel, Lute, Closing, and Times of the Philosophick Work.

I. THe Vessel for our Stone is but one, in which the, whole Magistery or Elixir is performed and perfected; this is a Cucur∣bit, whose Bottom is round like an Egg, or an Urinal, smooth within, that it may Ascend and Descend the more easily, covered with a Limbeck round and smooth every where, and not very high, and whose Bottom is round also like an Egg.

II. Its largeness ought to be such; that the Me∣dicine or matter may not fill above a fourth part of it, made of strong double Glass, clear and transparent, that you may see through it, all the Colours appertaining to, and appearing in the work; in which the Spirit moving continually, cannot pass or flie away.

III. Let it also be so clo∣sed, that as nothing can go out of it, so nothing can enter into it; as Lucas saith, Lute the Vessel strongly with Lutum Sapientiae, that no∣thing may get in or go out of it.

IV. For if the Flowers, or matter subliming, should breath out, or any strange Air or matter enter in, your work will be spoiled and lost.

V. And though the Phi∣losophers oftentimes say, that the matter is to be put into the Vessel, and closed up fast, yet it is sufficient for the Operator, once to put the said matter in, once to close it up, and so to keep it even to the very perfecti∣on and finishing of the work. If these things be often re∣peated, the work will be spoiled.

VI. Therefore saith Rha∣sis, keep your Vessel continually close, encompassed with Dew, [which demonstrates what kind of Heat you are to use,] and so well Luted that none of the Flowers, or that which sublimes, may get out, or vanish in Vapor or Fume.

VII. And in Speculum Alehymiae it is said, Let the Philosophers Stone remain shut within the Vessel strongly, un∣til such time, that it has drunk up the Humidity, and let it be nourished with a con∣tinual Heat till it becomes White.

VIII. Also another Phi∣losopher in his Breveloquium saith, as there are three things in a natural Egg, viz. the Shell, the White, and the Yolk, so likewise there are three things corresponding to the Philosophers Stone, the Glass Vessel, the White Liquor, and the Citrine Body.

IX. And as of the Yolk and White, with a little Heat, a Bird is made, (the Shell being whole, until the coming forth or Hatching of the Chicken:) so is it in the work of the Philoso∣phers Stone. Of the Citrine Body, and White Liquor, with a temperate or gen∣tle Heat is made the Avis Hermetis, or Philosophers Bird.

X. The Vessel being well and perfectly closed, and never so much as once opened till the perfection or end of the work: so that you see the Vessel is to be kept close, that the Spirit may not get out and evanish.

XI. Therefore saith Rha∣sis, Keep thy Vessel and its jun∣ctures close and firm, for the

Conservation of the Spirit. And another saith, close thy Vessel well, and as you are not to cease from the work, [or let it cool,] so neither are you to make too much haste, [neither by too great a heat, nor too soon open∣ing of it.]

XII. You must take spe∣cial care that the Humidity [which is the Spirit] gets not out of the Vessel; for then you will have nothing but a Dead Body remain∣ing, and the work will come to nothing.

XIII. Socrates saith, Grind it with most sharp Vinegar, till it grows thick, and be careful that the Vinegar be not turned into fume, and perish.

CHAP. XLII. Of the Philosophers Fire, the kinds and Government thereof.

I. THE Philosophers have described in their Books a two fold Fire, a moist and a dry.

II. The moist Fire they called the warm Horse Belly; in the which, so long as the Humidity remains, the Heat is retained; but the Hu∣midity being Consumed, the Heat vanishes and ceases, which Heat being small, seldom lasts above five or six days: but it may be Conserved and renew∣ed, by casting upon it ma∣ny times Urine mixt with Salt.

III. Of this Fire speaks Philares the Philosopher: The property of the fire of the Horse Belly, is, not to destroy with its dryness the Oyl, but augments it with its humidi∣ty; whereas other fire would be apt to consume it.

IV. Senior the Philoso∣pher saith, Dig a Sepulchre and bury the WOMAN with her MAN, or Husband in Horse-dung [or Balneo of the same heat] until such time as they be intimately conjoyned or united.

V. Altudonus the Philo∣pher saith likewise, you must hide your Medicine in Horse∣dung, which is the fire of the Philosophers, for this Dung is hot, moist, and dark, having a humidity in it self, and an excellent light, [or Whiteness.

VI. There is no other fi∣re comparable to it in the World, excepting only the natural heat of a Man, or Womans Body.]

VII. This is a Secret. The Vapour of the Sea not burned, the Blood of Man, and the Blood of the Grape is our Red Fire.

VIII. The Dry Fire, is the Fire of the Bodies them∣selves; and the Inflammabi∣lity of every thing able to be burned: Now the go∣vernment of these Fires is thus:

IX. The Medicine of the White ought to be put into the moist fire, until the Complement of the White∣ness shall appear in the Ves∣sel. For a gentle fire is the conservation of the Humi∣dity.

X. Therefore saith Pan∣dolphus, You are to understand that the Body is to be dissolved with the Spirit; with which they are mixed by an easie and gentle decoction, so that the Body may be spiritualized by it.

XI. Ascanius also saith, A gentle fire gives health, but too much or great a heat will not conserve or unite the Elements, but on the contrary divide them, waste the hu∣midity, and destroy the whole work.

XII. Therefore saith Rha∣sis, Be very diligent and care∣ful in the sublimation and li∣quefaction of the matter, that you increase not your fire too

much, whereby the water may ascend to the highest part of the Vessel: For then wanting a place of Refrigeration, it will stick fast there, where∣by the Sulphur of the Ele∣ments will not be perfect∣ed.

XIII. For indeed in this work, it is necessary that they be many times eleva∣ted, or sublimed, and de∣pressed again.

XIV. And the gentle or temperate Fire is that only which compleats the mix∣ture, makes thick, and per∣fects the work.

XV. Therefore saith Botulphus, That gentle fire, which is the White fire of the Philosophers, is the greatest and most principal matter of the Operation of the Ele∣ments.

XVI. Rhasis also saith, Burn our Brass with a Gentle Fire, such as is that of a Hen for the hatching of Eggs, until the Body be broken, and the Tincture extracted.

XVII. For with an easie decoction, the water is con∣gealed, and the humidity which corrupteth, drawn out; and in drying, the burning is avoided.

XVIII. The happy pro∣secution of the whole work, consists in the exact temperament of the fire: Therefore beware of too much heat, lest you come to solution before the time, [viz. before the matter is ripe:] For that will bring you to despair of attaining the end of your hopes.

XIX. Wherefore saith he, Beware of too much fire, for if it be kindled before the time, the matter will be Red, before it comes to ripeness and perfection, [whereby it be∣comes like an Abort, or the unripe Fruit of the Womb; whereas it ought to be first White, then Red, like as the Fruits of a Tree, a Cherry is first White, then Red, when it comes to its perfection.]

XX. And that he might indigitate a certain time, (as it were) of Decoction, he saith, That the dissolution of the Body, and Coagulation or Congeiation of the Spirit, ought to be done, by an easie decoction in a gentle fire, and a moist Putrefaction, for the space of one hundred and forty Days.

XXI. To which Orsolen assents saying, In the begin∣ning of the mixture, you ought to mix the Elements (being sincere and made pure, clean, and rectified with a gentle fire) by a slow and natural digestion, and to beware of too much fire, till you know they are conjoyned.

XXII. Bonellus also saith, That by a Temperate and Gen∣tle heat continued, you must make the pure and perfect Body.

CHAP. XLIII. Of the AEnignia's of Philosophers, their De∣ceptions, and Precautions concerning the same.

I. YOu ought to put on Courage, Resoluti∣on and Constancy, in at∣tempting this great work, lest you Err, and be de∣ceived, sometimes following or doing one thing, and then another.

II. For the knowledge of this Art consisteth not in the multiplicity, or great number of things, but in Unity; Our Stone is but One, the matter is One, and the Vessel is One: The Government is One, and the disposition is One. The whole Art and Work thereof is One, and begins

in One manner, and in One manner it is finished.

III. Notwithstanding the Philosophers have subtily delivered themselves, and clouded their instructions with AEigmatical and Ty∣pical Phrases and Words, to the end that their Art might not only be hidden and so continued, but also be had in the greater Ve∣neration.

IV. Thus they advise to Decoct, to Commix, and to Conjoyn; to Sublime, to Bake, to Grind, and to Congeal; to make Equal, to Puttefie, to make White, and to make Red; of all which things, the order. management and way of working is all one, which is only to Decoct.

V. And therefore to Grind is to Decoct, of which you are not to be weary, saith Rhasis: Digest continually, but not in haste [that is, not with too great a Fire;] cease not, or make no intermission in your work, follow not the Arti∣fice of Sophisters, but pur∣sue your Operation, to the Complement and perfecti∣on thereof.

VI. Also in the Rosary it is advised, to be cautious and watchful, lest your work prove dead or imperfect, and to continue it with a long Decoction. Close up well thy Vessel, and pursue to the end.

VII. For there is no Ge∣neration of things, but by Putrefaction, by keeping out the Air, and a continu∣al internal motion, with an equal and gentle Heat.

VIII. Remember when you are in your work, all the Signs and Appearances which arise in every De∣coction, for they are neces∣sary to be known and un∣derstood in order to the perfecting the matter.

IX. You must be sure to be incessant and continual in your Operation, with a gentle Fire, to the appear∣ing of the perfect White∣ness, which cannot be if

you open the Vessel, and let out the Spirit.

X. From whence it is E∣vident, that if you man∣nage your matter ill, or your Fire be too great, it ought to be extinguished: Therefore saith Rhasis, pur∣sue your business incessantly, beware of instability of mind, and too great expectations, by a too hasty and precipitate pur∣suit, lest you lose your End.

XI. But as another Phi∣losopher saith, Digest, and Digest again, and be not wea∣ry: The most exquisite and industrious Artist, can ne∣ver attain to perfection by too much haste, but only by a long and continual Decoction and Digestion, (for so Nature works, and Art must in some measure imitate Nature.)

CHAP. XLIV. Of the Various Signs Appearing in every Operation.

I. THis then is the thing, that the Vessel with the Medicine be put into a moist Fire; to wit, that the middle or one half of the Vessel be in a moist Fire (or Balneo, of equal Heat with Horse-Dung,) and the other half out of the Fire, that you may daily look in∣to it.

II. And in about the space of Forty Days, the superficies or upper part of the Medicine will appear black as melted Pitch: and this is the Sign, that the Citrine Body is truly con∣verted into Mercury.

III. Therefore saith Bo∣nellus, when you see the black∣ness

of the Water to appear, be assured that the (Citrine) Body is made Liquid: The same thing saith Rhasis; the Disposition or Operation of our Stone is One, which is, that it be put into its Vessel and care∣fully Decocted and Digested, till such time as the whole Body ibe Dissolved and As∣cended.

IV. And in another place he saith, continue it upon a temperate or gentle Balneo, so long till it be perfectly Dissolved into Water, and made impalpable, and that the whole Tincture be ex∣tracted into the blackness, which is the Sign of its dis∣solution.

V. Lucas also assureth us, that when we see the black∣ness of the water in all things to appear, that then the Body is dissolved, or made Liquid.

VI. This blackness the Philosophers called the first Conjunction; for then the Male and Female are joyn∣ed together; and it is the Sign of perfect mixtion.

VII. Yet notwithstand∣ing, the whole Tincture is not drawn out together; but it goes out every day, by little and little, until by a great length of time, it is perfectly extracted, and made compleat.

VIII. And that part of the Body which is dissolv∣ed, ever Ascends or Rises to the Top, above all the other undissolved Matter which remains yet at Bot∣tom.

IX. Therefore saith, A∣vicen, That which is spiritual in the Vessel Ascends up to the Top of the Matter, and that which is yet gross and thick, remains in the Bottom of the Vessel.

X. This blackness is cal∣led among the Philosophers by many Names, to wit, The Fires, the Soul, a Cloud, the Revens-Head, a Coal, Our Oyl, Aqua vitae, the Tincture of Redness, the shadow of the Sun, Black Brass, Water of Sulphur; and by many o∣ther Names.

XI. And this Blackness is that which conjoyneth the Body with the Spirit.

XII. Then saith Rhasis, The Government of the Fire be∣ing observed for the space of Forty Days, both (to wit the White Liquor, and the Citrine Body) are made a Permanent or fixt Water, covered over with blackness; which black∣ness (if rightly ordered) com∣eth to its perfection in Forty Days space.

XIII. Of which another Philosopher saith; so long as the obscure blackness ap∣peareth the WOMAN hath the Dominion: and this is the first Conception or strength of our Stone: For if it be not first Black, it shall never be either White or Red.

XIV. Avicen saith, That Heat causeth blackness first, in a moist Body; then the humi∣dity being consumed, it putteth off or loseth its blackness; and as the Heat encreaseth (or is continued) so it grows white.

XV. Lastly, by a more inward Heat, it is Calcin'd into Ashes, as the Philoso∣phers teach.

XVI. In the first De∣coction (which is called Putrefaction) Our Stone is made all Black, to wit, a Black Earth, by the drawing out of its Humidity; and in that Blackness, the White∣ness is hidden.

XVII. And when the Humidity is reverted upon the Blackness again, and by a continued soft and gentle Digestion is made fixed with its Earth, then it becomes White.

XVIII. In this Whiteness, the Redness is hidden; and when it is Decocted and Digested by augmentation (and continuance) of the Fire, that Earth is changed into Redness, as we shall hereafter teach.

CHAP. XLV. Of the Eduction of the Whiteness out of the Blackness or Black Matter.

I. NOw let us revolve to the Black matter in its Vessel, [not so much as once opened, but] con∣tinually closed: Let this Vessel I say, stand conti∣nually in the moist fire, till such time as the White Co∣lour appears, like to a white moist Salt.

II. The Colour is cal∣led by the Philosophers Arsenick, and Sal Armoni∣ack; and some others call it, The thing without which no profit is to be had in the Work.

III. But inward white∣ness appearing in the Work, then is there a perfect Con∣junction, and Copulation, of the Bodies in this Stone, which is indissoluble: And then is fulfilled that saying of Hermes, The thing which is above, is as that which is beneath; and that which is beneath, is as that which is above, to perform the My∣stery of this matter.

IV. Phares saith, Seeing the Whiteness appearing above in the Vessel, you may be cer∣tain, that in that Whiteness, the Redness lies hid; but be∣fore it becomes White, you will find many Colours to appear.

V. Therefore saith Dio∣medes, Decoct the Male and the [Female or] Vapour toge∣ther, until such time as they shall become one dry Body; for except they be dry, the divers or various Colours will not ap∣pear.

VI. For it will ever be black, whilst that humidity

or moisture has the domi∣nion; but if that be once wasted, then it emits divers Colours, after many and several ways.

VII. And many times it shall be changed from Co∣lour to Colour, till such time as it comes to the fixed Whiteness.

VIII. Synon saith, All the Colours of the World will ap∣pear in it when the Black hu∣midity is dryed up.

IX. But value none of these Colours, for they be not the true Tincture: yea many times it becomes Ci∣trine and Redish; and ma∣ny times it is dryed, and be∣comes liquid again, before the Whiteness will appear.

X. Now all this while the Spirit is not perfectly joyned with the Body, nor will it be joyned or fixed but in the White Colour: Astanus saith, Between the White and the Red appear all Colours, even to the utmost i∣magination.

XI. For the varieties of which the Philosophers have given various Names, and almost innumerable; some for obscuring it, and some for envy sake.

XII. The cause of the ap∣pearance of such variety of Colours in the Operation of your Medicine, is from the extension of the black∣ness; for as much as Black∣ness and Whiteness be the extream Colours, all the o∣ther Colours are but means between them.

XIII. Therefore as of∣ten as any degree or portion of Blackness descends, so often another and another Colour appears, until it comes to Whiteness.

XIV. Now concerning the Ascending and Discen∣ding of the Medicine, Hermes saith, It ascends from the Earth into Heaven, and again descends from Heaven to the Earth, whereby it may receive both the superiour strength, and the inferiour.

XV. Moreover this you are to observe, that if be∣tween the Blackness and the Whiteness, there should appear the Red or Citrine Colour, you are not to look upon it or esteem it, for it is not fixt but will vanish a∣way.

XVI. There cannot in∣deed be any perfect and fixt Redness, without it be first White: Wherefore saith Rhasis, no Man can come from the first to the third, but by the second.

XVII. From whence it is evident, that Whiteness must always be first lookt for, [after the Blackness, and before the Redness,] for as much as it is the Comple∣ment of the whole Work.

XVIII. Then after this Whiteness appears, it shall not be changed into any true or stable Colour, but into the Red: Thus have we taught you to make the White; it remains now that we elucidate the Red.

CHAP. XLVI. Of the Way and Manner how to educe the Red Tincture out of the White.

I. THe matters then of the White and Red, among themselves, differ not in respect to their Es∣sence: But the Red Elixir needs more subtilization, and longer digestion, and a hotter fire in the course of the Operation, than the White, because the end of the White work, is the be∣ginning of the Red work; and that which is compleat in the one, is to be begun in the other.

II. Therefore without you make the White Elixir first, make the matter be∣come first White, you can never come to the Red E∣lixir, that which is indeed the true Red: Which how it is to be performed we shall briefly shew.

III. The Medicine for the Red ought to be put in∣to our moist fire, until the White Colour aforesaid ap∣pear, afterwards take out the Vessel from the fire, and put it into another pot with sifted Ashes made moist with water, to about half full, in which let it stand up to the middle thereof, making under the Earthen pot a temperate dry fire, and that continu∣ally.

IV. But the heat of this dry fire ought to be double at the least, to what it was before, or than the heat of the moist fire, by the help of this heat, the white Me∣dicine receiveth the admi∣rable Tincture of the Red∣ness.

V. You cannot err if you continue the dry fire: Therefore Rhasis saith, With a dry fire, and a dry Calcina∣tion decoct the dry matter, till such time as it becomes in Co∣lour, like to Vermilion or Ci∣nabar.

VI. To the which you shall not afterwards put (to compleat it) either Water, or Oyl, or Vinegar, or any other thing.

VII. Decoct the Red Matter, or Medicine; the more red it is, the more worth it is; and the more decocted it is, the more red it is: Therefore that which is more decocted, is the more pretious and valua∣ble.

VIII. Therefore you must burn it without fear in a dry fire, until such time as it is clothed with a most Glori∣ous Red, or a pure Vermil∣lion Colour.

IX. For which cause E∣pistus the Philosopher saith, Decoct the White in a Red hot

Furnace, until such time it be clothed with a purple Glory. Do not cease, though the Redness be somewhat long, before it appears.

X. For as I have said, the fire being augmented, the first Colour of White∣ness, will change into Red: Also when the Citrine shall first appear, among those Colours, yet that Colour is not fixt.

XI. But not long after it, the Red Colour shall begin to appear, which ascending to the height, your Work will indeed be compleat.

XII. As Hermes saith in Turba, Between the Whiteness and the Redness, one Colour only appears, to wit, Citrine, but it changes from the less to the more.

XIII. Maria also saith, When you have the true White, then follows the false and Ci∣trine Colour; and at last the Perfect Redness it self. This is the Glory and the beauty of the whole World.

CHAP. XLVII. Of the Multiplication, or Augmentation of our Medicine, by Dissolution.

I. OUR Medicine, or Elixir, is multiplyed after a two-fold manner, viz. 1. By Dissolution. 2. By Fermentation.

II. By Dissolution, it is augmented two manner of ways, First, by a greater or more intense heat: Se∣condly, by Dew, or the heat of a Balneum Roris.

III. The Dissolution of heat is, that you take the Medicine put into a glasen

Vessel, or boil or decoct it in our moist fire for se∣ven days or more, until the Medicine be dissolved into Water, which will be with∣out much Trouble.

IV. The dissolution by Dew, or Balneum Roris, is, that you take the Glass Ves∣sel with the Medicine in it, and hang it in a Brazen or Coper Pot, with a narrow Mouth, in which there must be water boyling, the Mouth of the Vessel being in the mean Season shut, that the Ascending Vapours of the boyling water may, dissolve the Medicine.

V. But Note, that the boyling water ought not to touch the Glass Vessel, which contains the Medi∣cine, by three or four Inch∣es, and this Dissolution pos∣sibly may be done in two or three days.

VI. After the Medicine is dissoved, take it from the Fire, and let it cool, to be fixed, to be congealed, and to be made hard or dryed; and so let it be dissolved many times; for so much the oftner it is dissolved, so much the more strong, and the more perfect it shall be.

VII. Therefore Bonellus saith, When the AEs, Brass, or Laten is burned, and this burning many times reiteated, it is made better than it was: and this Solution is the Sub∣tilization of the Medicine, and the Sublimation of the Virtues thereof.

VIII. So that the oftner it is sublimed and made sub∣til, so much the more Vir∣tue it shall receive; and the more penetrative shall the Tincture be made, and more plentiful in quantity; and the more perfect it is, the more it shall trans∣mute.

IX. In the Fourth Di∣stillation then, it shall re∣ceive such a Virtue and Tincture that one part shall be able to transmute a thousand parts of the clean∣sed Metal into fine Gold or Silver, better than that which is Generated in the Mines.

X. Therefore saith Rhasis, The goodness or excellency of the Multiplication hereof de∣pends only on the Reiteration of the dissolution and fixation of the perfect Medicine.

XI. For so much the oft∣ner the work is Reiterated, so much the more fruitful it will be, and so much the more augmented.

XII. So much the oftner you sublime it, so much the more you increase it: for every time it is augmented in Virtue, and Power, and Tincture, one more to be cast upon a thousand; at a second time upon ten thou∣sand; at the third time up∣on one hundred thousand; at the fourth time upon a Million: And thus you way increase its Power by the number of the Reiterations, till it is almost infinite.

XIII. Therefore saith Meredes the Philosopher, know for certain, that the oftner the Matter or Stone is dissolved and congealed, the more absolutely and perfectly, the Spirit and Soul are con∣joyned and retained.

XIV. And for this cause, every time the Tincture is Multiplied, after a most admirable and unconceive∣able manner.

CHAP. XLVIII. Of the Augmentation or Multiplication of Our Medicine by Fermentation.

I. OUr Medicine is Mul∣tiplied by Fermen∣tation; and the Ferment for the White is pure Luna, the Ferment for the Red, is pure fine Sol.

II. Now cast one part of

the Medicine upon twenty parts of the Ferment, and all shall become Medicine, Elixir, or Tincture: Put it on the Fire in a Glass Ves∣sel, and seal it so that no Air go in or out, dissolve and subtilize it, as oft as you please, even as you did for making of the first Me∣dicine.

III. And one part of this second Medicine, shall have as much Virtue and Power, as Ten parts of the former.

IV. Therefore saith Rha∣sis, Now have we accomplish∣ed our Work by that which is hot and moist, and it is become equally temperate: and what∣soever is added or put to it, shall become of the same tempera∣ment and Vertue with it.

V. You must then Con∣joyn it, that it may Gene∣rate its like; yet you must not joyn it with any other that it might convert it to the same, but only with that very same kind, of whose substance it was in the beginning.

VI. For in Speculo Terrae Spiritualis, it is written, that the Elixir is figured in the Bo∣dy, from whence it was taken in the beginning, when it was to be dissolved.

VII. That is to say, to dispose, Marry or Conjoyn that Earth revived, and in its Soul purified by com∣mixtion of its first Body, from whence it took begin∣ning.

VIII. Also in Libro Gem∣mae Salutaris, it is said, that the White work needs a White Ferment; which when it is made White, is White Ferment also: and when it is made Red, is the Ferment of Redness.

IX. And so the White Earth is Ferment of Fer∣ment: for when it is Con∣joyned with Luna; or shall be made a Medicine, it is to cast upon Mercury, and every imperfect Metaline Body, to be converted into Luna.

X. And to the Red, ought

Sol to be joyned; and it will become a Medicine or Tincture, to project upon Mercury, or upon Luna.

XI. Rhasis also saith, You must now mix it with Argent Vive, White and Red, after their kind; and be so chained that it flies not away.

XII. Wherefore we com∣mand Argent Vive to be mixed with Argent Vive, until one clear water be made of two Argent Vi∣ve's Compounded toge∣ther.

XIII. But you must not make the mixture of them, till each of them apart or separately be dissolved into water: and in the Conjun∣ction of them, put a little of the matter upon much of the Body, viz. First upon four; and it shall be∣come in a short time a fine Pouder, whose Tincture shall be White or Red.

XIV. This Pouder is the true and perfect Elixir or Tincture, and the Elixir or Tincture, is truly a simple Pouder.

XV. Egidius also saith, to Solution put Solution, and in dissolutionput desiccation, viz. make it dry, putting all together to the fire.

XVI. Keep entire the sume or vapour, and take heed that nothing thereof flie out from it: Tarry by the Vessel and behold the wonders, how it changes from Colour to Colour, in less space than an hours time, till such time as it comes to the Signs of White∣ness or Redness.

XVII. For it melts quick∣ly in the Fire, and con∣geals in the Air. When the fume or vapor feels the sorce of the fire, the fire will penetrate into the Bo∣dy, and the Spirit will be∣come fixed, and the mat∣ter made dry, becoming a Body fixt and clear or pure, and either White or Red.

XVIII. This Pouder is the compleat and perfect Elixir or Tincture; now you may separate or take, if from the fire, and let it cool.

XIX. And first, part of it projected upon 1000. parts of any Metalline Body, transmutes it into fine Gold or Silver, according as your Elixir or Tincture is for the Red or the White.

XX. From what has been said, it is manifest and E∣vident, that if you do not congeal Argent Vive, ma∣king it to bear or endure the fire, and then conjoyning it with pure Silver, you shall never attain to the White∣ness.

XXI. And if you make not Argent ViveRed, and so as it may endure the great∣est fire, and then conjoyn it with pure fine Gold, you shall never attain to the Redness.

XXII. And by dissoluti∣on, viz. by Fermentation, your Medicine, Elixir, or Tincture, may be multi∣plied infinitely.

XXIII. Now you must understand that the E∣lixir or Tincture, gives fu∣sion like Wax: for which cause saith Rhasis, Our Me∣dicine ought of necessity to be of a subtle substance, and most pure, cleaving to Mercury, of its Nature, and of most easie and thin liquifaction, fusion, or melting, after the manner of water.

XXIV. Also in the Book, called Omne datumOptimum, it is said, when the Elixir is well prepared, it ought to be made liquid, that it may melt as Wax upon a Plate Red-Fire-Hot, or upon Coals.

XXV. Now observe what you do in the White, the same you must do in the Red, for the work is all one: The same Operation that is in the one, is in the other, as well in multiplication as projection.

CHAP. XLIX. Of the Differences of the Medicine and Pro∣portions used in Projection.

I. GEBER, the Arabian Prince, Alchymist, and Philosopher, in lib. 5. cap. 21. saith, That there is three orders of Medicines. The First Order, is of such Medicines, which being cast upon imperfect Bodies, takes not away their Corruption or Imperfection, but only give Tincture, which in Examination, flies away and vanishes.

II. The Second Order, is of such Medicines, which being cast upon Imperfect Bodies, tinge them (in ex∣amination) with a true Tincture, but take not a∣way wholly their Corrup∣tion.

III. The Third Order, is of such Medicines, which being cast upon Imperfect Bodies, not only perfectly tinge them, but also take away all their Corruption and Impurities, making them incorrupt and perfect: Of the first two kinds, or Or∣ders of Medicines, we have nothing to say here; we now come to speak of the third.

IV. Let therefore this your perfect Medicine, or Elixir, be cast upon a thou∣sand or more parts, accord∣ing to the number of times it has been dissolved, subli∣med, and made subtil: If you put on too little, you must mend it by adding more; otherwise the Vir∣tue thereof will accom∣plish a perfect Transmuta∣tion.

V. The Philosophers therefore made three Pro∣portions, divers manner of ways, but the best propor∣tion is this: Let one part be cast upon an hundred parts of Mercury, cleansed from all its Impurities; and it will all become Medicine, or E∣lixir; and this is the second Medicine: which projected upon a thousand parts, con∣verts it all into good Sol, or Luna.

VI. Cast one part of this second Medicine upon an hundred of Mercury prepa∣red, and it will all become Medicine, and this is the Third Medicine, or Elixir of the third degree, which will project upon ten thou∣sand parts of another Body, and transmute it wholly in∣to fine Sol or Luna.

VII. Again, every part of this Third Medicine be∣ing cast upon an hundred parts of prepared Mercury, it will all become Medicine of the fourth degree, and it will transmute ten hundred Thousand times its own quantity of another Metal into fine Sol or Luna, ac∣cording as your fermenta∣tion was made.

VIII. Now these second, third, and fourth Medicines may be so often dissolved, sublimed, and subtilizated, till they receive far greater virtues and powers, and may after the same manner be multiplyed infinitely.

IX. According to Rhasis, the proportion is thus to be computed. First, multiply Ten by Ten, and its pro∣duct is an Hundred: A∣gain 100 by 10, and the product is 1000; and a 100 by 10, and the product will be 10000.

X. And this 10000 be∣ing multiplyed by 10, pro∣duces an 100000; and thus by consequence you may augment it, till it comes to a number almost infinite.

XI. That is to say, put 1 upon 10, and that 10 upon an 100, and that 100 upon a 1000, and it shall multiply to, or produce an 100000; and so forward, in the same proportion.

CHAP. L. Of Projection, and how it is to be performed upon the Metals.

I. NOW the projection is after this man∣ner to be done: Put the Body, or Metal upon the fire in a Crucible, and cast thereon the Elixir as afore∣said, moving, or stirring it well; and when it is melt∣ed, become liquid, and mixed with the Body, or with the Spirit, remove it from the fire, and you shall have fine Gold or Silver, according to what your E∣lixir was prepared from.

II. But here is to be no∣ted, That by how much the more the Metaline Bo∣dy is the easier to be melt∣ed, by so much the more shall the Medicine have power to enter into, and transmute it.

III. Therefore by so much as Mercury is more liquid than any other Bo∣dy, by so much the more, the Medicine has power in being cast upon it, to wit, Mercury, to transmute it into fine Sol or Luna.

IV. And a greater quan∣tity of it shall your Medi∣cine transmute, give tin∣cture to, and make perfect, than of any other Mineral Body.

V. The like is to be un∣derstood, to be performed in the same manner upon other Mineral Bodies, ac∣cording as they are easie or hard to be fused or melt∣ed.

CHAP. LI. Of the Compleatment, or Perfection of the whole Work.

I. AND because prolix∣ity is not pleasant, but induceth errour, and clouds the understanding, we shall now use much bre∣vity, and shew the Com∣plement of the whole work, the premises being well con∣ceived.

II. It appears, that our Work is hidden in the Body of the Magnesia's, that is, in the Body of Sulphur; which is Sulphur of Sul∣phur; and in the Body of Mercury, which is Mer∣cury of Mercury.

III. Therefore our Stone is from one thing only, as is aforesaid, and it is per∣formed by one Act or Work, with decoction: and by one Disposition, or Operation, which is the changing of it first to Black, then to White, thirdly, to Red: and by one Projecti∣on, by which the whole Act and Work is finished.

IV. From henceforth, let all Pseudo-Chymists, and their Followers, cease from their vain Distillations, Sub∣limations, Conjunctions, Calcinations, Dissolutions, Contritions, and such other like Vanities.

V. Let them cease from their deceiving, prating, and pretending to any other Gold, than our Gold; or any other Sulphur than our Sulphur, or any other Ar∣gent Vive than ours; or a∣ny other Ablution or wash∣ing than what we have taught.

VI. Which washing is made by means of the black Colour, and is the cause of the White, and not a wash∣ing made with hands.

VII. Let them not say, That there is any other Dis∣solution than ours, or other Congelation than that which is performed with an easie fire: or any other Egg than that which we have spoken of by simili∣tude, and so called an Egg.

VIII. Or that there is any production of the Phi∣losophick matter from Ve∣getables, or from Mankind, or from Brute Beasts, or Hare's Blood, and such like, which may serve to this Work, lest thereby you be deceived, and err, and fall short of the end.

IX. But hear now what Rhasis saith, Look not upon the multitude, or diversity of Names, which are dark and obscure, they are chiefly given to the diversity of Colours ap∣pearing in the Work.

X. Therefore whatever the Names be, and how many soever, yet conceive the matter or thing to be but one, and the work to be but one only.

XI. Lucas saith, Consider not the multitude of the Sim∣ples composing it, which the Philosophers have dictated, for the verity is but one only, in the which is the Spirit and Life sought after.

XII. And with this it is that we tinge and colour every Body, bringing them from their beginnings and smalness, to their compleat growth, and full perfecti∣on.

XIII. Permenides the Phi∣losopher saith, It is a Stone, and yet no Stone; it is Sul∣phur, and no Sulphur, It is Gold, and yet no Gold: It is also a Hen's Egg, a Toad, Man's Blood, Man's Hair, &c. by which Names it is called only to hide the Mystery.

XIV. Then he adds, O thou most happy, let not these

words, nor other the like trou∣ble thee, for by them under∣stand our Sulphur and our Mercury.

XV. If you that are search∣ers into this Science, under∣stand these words and things which we have written, you are happy, yea, thrice hap∣py: If you understood not what we have said, God himself has hidden the thing from you.

XVI. Therefore blame not the Philosophers but your selves; for if a just and faithful mind possessed your souls, God would doubtless reveal the verity to you.

XVII. And know, it is impossible for you to attain to this knowledge, unless you become sanctified in mind, and purified in soul, so as to be united to God, and to become one Spirit with him.

XVIII. When you shall appear thus before the Lord, he shall open to you the Gates of his Treasure, the like of which is not to be found in all the Earth.

XIX. Behold, I shew unto you the fear of the Lord, and the love of him with unfeigned obedience: Nothing shall be wanting to them that sear God, who are cloathed with the Ex∣cellency of his Holiness, to whom be rendred all Praise, Honour, and Glory to the Ages of Ages, Amen.

The Second Book of ROGER BACHON Called, SPECVLVM ALCHIMIAE.

CHAP. LII. The Preface or Enterance into this Work and the Definition of the Art.

I. AFter many ways and in divers manners, the Ancient Philosophers have through all their wri∣tings delivered themselves; and in AEnigmaes or Riddles, they have wholly Clouded and left shadowed to us, the most Noble Science, and as it were under a Veil of De∣speration, have wholly de∣nyed Us the knowledge thereof, and that not with∣out cause.

II. For which Reason sake, I here signifie (that you may the more firmly Establish your mind) I have in the following Chapters declared (more plainly than is taught in any other writings) the whole Art of the Transformation of Me∣tals.

III. And if you often re∣volve these instructions in your minds, you will ob∣tain the knowledge of the beginning, the middle, and the end of the Work; and you shall see such a subtilty of Wisdom, and such a pu∣rity of matter, which shall amply repleat your Soul, and fill you with Satisfa∣ctions.

IV. Now in the ancient Codes, many definitions of this Art are to be found, the meaning of which it be∣hoves us to consider, Hermes saith concerning this Art, it is the Science of compounded Bodies, joyning together, (through the knowledge of the matter and its effects or Ope∣rations) the more pretious things one to another, and by a Natural Commixion, to con∣vert or transmute the same in∣to a better kind.

V. Another Defines it thus, Alchymie is a Science, teaching how to transmute all kinds of Metals, one into ano∣ther, and this by a proper Medi∣cine, as appears in many Books of the Philosophers.

VI. Wherefore, Alchymie is the Art or Science, teaching how to make or generate a certain kind of Medicine, which is called the Elixir, and which being projected upon Metals, or imperfect Bodies, by throughly Tinging and fixing them, perfects them in the highest degree, even in the very moment of Projection.

CHAP. LIII. Of the Natural Principles and Generation of Metals and Minerals.

I. THe Natural Princi∣ples, and first Ge∣neration of Metals and Mi∣nerals. I shall compleatly

declare: where is first to be Noted, that the Mine∣ral beginnings, or Princi∣ples in Minerals are Argent Vive, and Sulphur: From these all Metals, are produ∣ced, and all Minerals, how manifold soever, their di∣versities or kinds may be.

II. But I say, that Na∣ture always proposes, and contends, to bring them to the perfection of Gold; but by several Supervenient accidents, the said Metals are transformed or embased, as you may plainly see in the Books of the Philoso∣phers.

III. For according to the Purity or Impurity of the said two, to wit, of Argent Vive, and Sulphur, pure and impure Metals are genera∣ted, to wit, Gold, Silver, Tin, Lead, Copper, Iron. concerning the Natures of which, viz. of their puri∣ties and impurities, or Su∣perfluous corruption and defects, we have a few true things to say.

IV. Of Gold. It is indeed a Body perfect, made of pure Silver, fixed, clean, Red; and of a clean Sul∣phur, fixed, Red, not burn∣ing, and free from defects.

V. Of Silver. It is a Bo∣dy, clean, pure, and al∣most reaching to perfection; generated of Argent Vive, pure, clear, white, and al∣most fixed; and of a Sul∣phur, like it in all respects; wanting only a little infixa∣tion, Colour and Weight.

VI. Of Tin. It is a clean Body but imperfect, generated of Argent Vive, fixed, and not fixed, clear, white in out∣ward appearance, but red in its occult or inward parts; and of a little pure, fixed, and not fixed Sulphur: and is only wanting in a suffici∣ent decoction or digestion.

VII. Of Lead. It is im∣pure and imperfect, gene∣rated of Argent Vive, im∣pure, not fixed, terrene, faeculent, a little White out∣wardly, but Red inwardly, and of such a like Sulphur, adustible in some parts: it is deficient in purity, fix∣ation,

Colour, and Igniti∣on.

VIII. Of Copper. It is a Body impure and imper∣fect, generated from an Argent Vive, impure, not fixed, Earthy, Burning, Red, not clear, and from such a like Sulphur: but is wanting in fixation, purity and weight; having also too much impure Colour, and terrestreities not burning.

IX. Of Iron. It is a Body impure and imperfect, ge∣nerated from impure Quick-Silver, too much fixed, Ear∣thy, burning White and Red, not clear, and of a like Sulphur: it is wanting in fusion, purity and weight; and has too much of an im∣pure fixed Sulphur, with a burning terrestreity. All which things you are dili∣gently to Note.

CHAP. LIV. Of the nearest Matter, out of which the Elixir is drawn or made.

I. IN what we have alrea∣dy declared, we have spoken sufficiently of the ge∣neration of Metals; now we apply our selves to the choice and perfecting of those which are imperfect.

II. Out of what has been said, it appears, that from Argent Vivc, and Sulphur, all the Metals are generated; and how with their impuri∣ties and uncleanness they are corrupted: And there∣fore whatsoever matter does adhere to any Metal, which is not of its Prima Materia, or does not belong to its composition, it is to be re∣jected and cast away.

III. For that no Foreign matter, which is not com∣posed

of the aforesaid two principles, viz. Argent Vive and Sulphur, can either per∣fect a Metal, or make any new transmutation there∣of.

IV. This is also to be won∣dred at, that even some wise prudent Persons; should lay the Foundation or whole matter of the E∣lixir, in the Animal or Ve∣getable Kingdoms, which are so infinitely remote from the thing, whilst they may find Mineral much nearer a∣kin to the Work and De∣sign.

V. It is not indeed to be at all believed, that any of the Philosophers, should place the Art, or Secret in such remote things, where there is not the least con∣gruity or similitude of Na∣tures.

VI. But out off the two aforesaid things, (viz. Ar∣gent Vive, and Sulphur,) all Metals are made: and no∣thing does adhere to them, nor is conjoyned with them, nor can transmute them, except that which arises from the same Root or Principles.

VII. And therefore we say, that it behoves you in∣deed and in truth, to take Argent Vive, and Sulphur, for the matter of our Stone, not Argent Vive, by it self alone, nor Sulphur by it self alone; for neither of them alone can generate Metals: but from a commixtion of both, divers Metals are va∣riously generated, as also many Minerals.

VIII. Therefore from a commixtion of them both, our matter of the Stone re∣mains to be chosen, which is most excellent and deep∣ly hidden: from which Mineral matter, that which is yet nearer and more a∣kin thereto is to be made. And this very thing it self, we attain to the knowledg of, by a diligent and accu∣rate search and enquiry.

IX. Take then this our Matter, chosen as you may think out of Vegetables, and from thence, first make

Argent Vive and Sulphur, by a long decoction: But since Nature has given us Argent Vive and Sulphur, we are excused from those things, and their too tedious Opera∣tion: nor yet out of them could you produce the said Prima Materia.

X. And if you should seek for it in Animals, as in humane Blood, Hair, Urine, Dung, Hens Eggs, or any other things proceed∣ing from Animals; from these you should also make Argent Vive and Sulphur, by such a like long decoction; but in all these things, you would miss of the Prima Materia, as you did before in Vegetables.

XI. If also you should make choise of the middle Minerals, such as are all the kinds of Magnesia's, Marchasites, Tutias, Vi∣triols, Alums, Borax, Salt, and many others of like Rank, you must from these make Argent Vive and Sul∣phur, by long Boyling, with∣out which, you would pro∣ceed in Vain; yet in Ope∣rating upon these things al∣so, you would Err.

XII. If also you should make choice of some one of the seven Spirits by it self, as alone of Argent Vivs, or of Sulphur alone, or of Argent Vive and one of the two Sulphurs, or of Sulphur Vive, or Auripigment, i. e. Arsenicum Citrinum, or of the Red alone, or its com∣peer, you would yet do no∣thing.

XIII. Because Nature does nothing, except there be a just or proportional mixtion of the two prin∣ciples; nor can we (for the same Reason) from the a∣foresaid Argent Vive and Sulphur, as they are in their own Nature, doe any thing.

XIV. Lastly, if we should chuse even the things them∣selves, be they what they will, we ought to mix them according to the just & true proportion, which humane ingeny is ignorant of, & then to decoct or boyl them to∣gether, till they are coa∣gulated into a solid mass.

XV. And therefore we forbid the taking of those two, viz. Argent Vive, and Sulphur, as they are, or lie in their own proper Na∣tures, and being also igno∣rant of the just proportion of Parts for the mixtion.

XVI. So that we must find out those Bodies in which we may find the a∣foresaid things or principles justly proportionated, coa∣gulated, and joyned toge∣ther in one, as their Na∣tures require: which Se∣cret is very warily to be kept.

CHAP. LV. Of the nearest Matter of Our Stone, yet more plainly.

I. GOld is a Body per∣fect, and Masculine, without any superfluity or diminution, and if the im∣perfect Bodies commixed with it by a sole Liquefa∣ction, be perfected by it, it is in Order for the Elixir for the Red.

II. Silver also is a Body almost perfect, and Femi∣nine, which if it be com∣mixed with imperfect bo∣dys, solely by a vulgar fufion, it shall make them nearly perfect, it is in Order for the Elixir for the White, which yet it is not, nor can be, because the Elixirs only are perfect.

III. Because if that per∣fection was perfectly com∣miscible with imperfect Bo∣dies, yet would not the im∣perfect Body be compleat∣ed with the perfect Bodies, but rather their perfection would be diminished and

destroyed by means of the said Imperfect Bodies.

IV. But if those which shall be more than perfect, in a Double, Quadruple, Centuple, or larger propor∣tion of perfection, be mix∣ed with the imperfect Bo∣dies, they will indeed per∣fect them.

V. And because Nature always Operates after a sim∣ple manner, the perfection in these things is simple, and inseparable, and incom∣miscible; nor by this Art, are the imperfect things themselves (for the shorten∣ing the work) to be joyned with the Stone for the Fer∣ment, nor may they then be reduced into their pristine State, when their exceed∣ing Volatility exceeds the highest sixity.

VI. And because Gold is a body perfect, made of Argent Vive, Red, and clear, and of such a like Sulphur, we do not ther∣fore chose it, for the near matter of the Stone for the Red Elixir; for that by reason it is simply so per∣fect, without any artificial purification, and so strong∣ly Digested, and Decocted by a Natural Heat, we can∣not so easily Operate upon it (nor upon Silver) with our Artificial Fire.

VII. And altho Nature may do something in Or∣der to perfection, yet it does not know howthrough∣ly to cleanse, and is igno∣rant how to Purifie and per∣fect, because it works after a simple manner upon what it hath.

VIII. Wherefore, if we chuse Gold or Silver for the matter of our Stone, we shall scarcely, or with difficulty find out a Fire which will work upon them.

IX. And though we know the Fire, yet we may not be able to attain to the inti∣mate and inward opening of their bodies, because of their firm compacted∣ness, or density of body and Natural composition: there∣fore we refuse to take the

first for the Red, or the latter for the White.

X. When we shall find some thing or body ex∣tracted from a pure matter, or a more pure Sulphur and Argent Vive, above that which Nature has a little or in some small Measure wrought or brought forth; then possibly, by the help of our Fire, and manifold experiences in this our Art, which an Ingenious and continued Oporation upon the matter, through a con∣gruous Decoction, Purifica∣tion, Coloration, & Fixation, we may attain and perfect the thing sought after.

XI. Therefore that mat∣ter is to be chosen, in which is a pure Argent Vive, clear, White, and also Red, not yet brought to its compleat∣ment or perfection, but commixed equally and pro∣portionally as it requires, with such a like pure, clean, White and Red Sul∣phur.

XII. Which Matter is to be Coagulated into a so∣lid Mass; and with Ingenui∣ty and Prudence, by the help of our Artificial Fire, we may be able to accom∣plish, its intimate and per∣fect mundification, and at∣tain the Purity of things, and to perform such a work or make such a body, as shall (after the compleat∣ment of the Operation) be a Million of times stronger, and more pure and perfect than the simple bodies themselves, Decocted and made by a Natural heat.

XIII. Be therefore wise: for in this my subtle Dos∣course I have demonstrated plainly the matter of our Stone sought after, by ma∣nifest probation, to the true∣ly Ingenious. Here you may taste of that which is most delectable, above all whatsoever the Philoso∣phers have told you.

CHAP. LVI. Of the manner of Working, and of the mode∣rating, and continuing of the Fire.

I. NOW it is possible, that you may find out this Mystery (if you will bend your self to study and labour) and wholly casting off your Folly and Igno∣rance, become wise through the words which I speak; to the attainment of that true matter of the Philoso∣phers, the Blessed Stone of the Wise, upon which the Operations of Alchymia are exercised; by which we endeavour to perfect the imperfect Bodies; and thereby to make them bet∣ter than the perfect.

II. And forasmuch as Nature has handed down to us Imperfect Bodies only with the perfect, it is our business to take the known matter, which we have de∣clared in these Chapters) and by much Pains and In∣dustry, through the help of our art, to make it even more than perfect.

III. If you be ignorant of the manner of doing or working, What is the Cause? Truly because that you see not after what man∣ner Nature (which some∣times perfects the Metals) frequently, or commonly operates.

IV. See you not, that in the Mines, by the continual heat which is in those Mi∣neral Mountains, the gross waters, are decocted, and so much inspissated, as there∣by (through length of time) to be made Argent Vive?

V. And from the fat of the Earth, by the same de∣coction

and heat, is gene∣rated, Sulphur: and that by the same heat preserved and continued upon the same, from the aforesaid things, [viz. Argent Vive, and Sul∣phur] according to their Purities and Impurities, all the Metals are generated?

VI. And that Nature, by a sole or only decoction, does make or bring to per∣fection the perfect Bodies, as well as all the Imperfect Bodies or Metals?

VII. O great madness! These things which I thus quaery about, would you bring to pass and perfect, by fantastick, strange, and im∣perfect methods?

VIII. Now a certain Wise man saith: You must necessa∣rily err, who endeavour to out∣do Nature; and to perfect the Metals, yea, more than per∣fect them; by new and for∣reign methods of Operation, invented in your dull and in∣sensible Noddles.

IX. And that God has be∣stowed upon Nature a right method, a direct way, which is by a continual decoction, which the Insipid and Fools, through their ignorance, despise, and scorn to imi∣tate.

X. Also, Fire and Azoth are sufficient for thee. Again, Heat perfects all things, or all the Metals. Moreover, de∣coct, decoct, decoct, and be not weary. Make your fire gentle and soft, which may always burn and endure for many days with a constant equal heat; but let it not go out or decay, for then you will suffer the loss of all.

XI. In another place; continue thy work with pati∣ence. And again, Beat, or grind the matter seven times. Then again, You must know, that with one matter, to wit, the Stone; by one way, to wit, by decocting; and in one Ves∣sel the whole Magistery is per∣formed and perfected.

XII. And in another place, The matter is ground, with fire. Also, This work is much like, or may be com∣pared to the Creation of Man∣kind.

XIII. For, like as an In∣fant at first is nourished with food easily digested, or Milk: But for the streng∣thening of the Bones with stronger Food, or Meat: So also this Magistery. At first you must feed it with a gentle Fire, by the force of which Decoction, whatsoe∣ver you desire is to be done.

XIV. And although we always speak of a gentle fire; yet notwithstanding you are always to under∣stand it in this sense, that according to the Regi∣men, or mehod of the ope∣ration, it is by degrees, or by little and little to be aug∣mented and increased, even to the highest degree.

CHAP. LVII. Of the Quality of the Vessels and Fornaces.

I. THE limits, method, way and manner of working, we have even now determined; it follows, that we treat next of the Vessel and Fornace; after what manner, and with what matter, it ought to be made.

II. When Nature, with a natural heat in the metal∣lick Mines does decoct; it is true, it performs this de∣coction without any Vessel: Now though we propound to follow Nature in decoct∣ing; yet we cannot do it without a fit Vessel for that purpose.

III. Therefore let us see first, what kind of place that is, where Metals are generated. It is evidently manifest, that they are produced in Mineral pla∣ces, and that the generat∣ing heat is in the bottoms of the Mountains, where

it is perdurable, and always equal, and whose nature is always to ascend; which in ascending continually de∣siccates every where where it passes, and coagulates the spissed or gross water hid∣den in the Bowels or Veins of the Earth or Mountains, into Argent Vive.

IV. And if a mineral fat in the same place, from such a like Earth, shall be warm∣ed, and gathered together in the Veins of the Earth, and it run through the Mountains, it becomes Sul∣phur.

V. And as you may see in the said veins of the said place, that Sulphur genera∣ted (as is said) of the fat of the Earth, doth meet also with the Argent Vive (as a∣foresaid) in the said veins of the Earth, so also it produ∣ces a thickning, or inspissa∣ting of that Mineral Wa∣ter.

VI. Also, there, by the said heat in the bottoms, or bowels of the Mountains, equal, and perdurable, through a very long space of time, there is generated divers and several Metals, according to the nature, or diversity of the place.

VII. This also you must know, that in the places where Minerals are found, there is always found a du∣rable heat.

VIII. From these things, then, we ought always to note, that a Mineral Moun∣tain is every where close to its self, externally; and al∣so stoney: because if the heat should possibly get out, no Metals would be gene∣rated.

IX. So also, if we intend to imitate Nature, we must necessarily have such a For∣nace, as may have some likeness or resemblance of a Mountain, not as to its magnitude, but as to its continued heat; so that the imposed fire, when it as∣cends, may not find a way forth; but that the heat may reverberate back upon the vessel, containing in it

self (firmly closed up) the matter of the Stone.

X. Which vessel ought to be round, with a little neck, made of Glass, or some certain Earth, like in na∣ture or closeness of body to Glass: Whose Mouth ought to be so stopped or closed up with Bitumen, or other like Emplastick substance, or otherwise Hermetically sealed up, so as the least Vapour may not come forth.

XI. And like as in the Mines, the heat does not immediately touch the mat∣ter of the Sulphur and Ar∣gent Vive, because the Earth of the Mountain is every where between:

XII. So in like manner, the fire ought not immedi∣ately to touch the Vessel containing in it self, the matters aforesaid of our Stone: But in another clo∣sed Vessel in like manner, that is to be put; that so the temperate heat may better, and more conveniently touch both above and be∣low, and every where, the matter of our Stone.

XIII. Upon which ac∣count Aristotle saith, That Mercury, in the Light of Lights is to be decocted in a threefold Vessel: and that the Vessel be made of the most firm and pure Glass, or, which is better, of Earth, having in it self the nature of Glass. [Of which kind is our late China and Porce∣lane Ware, brought to us out of Persia, China, and other places of the East-Indies.]

CHAP. LVIII. Of the Colours, Accidental and Essential, appearing in the Work.

I. WE have now taught you what the ex∣quisite matter of the Stone is, and also the true man∣ner of working; by what method, and with what or∣der the decoction of the Stone is to be performed, whence oftentimes arises di∣vers and various colours in the Philosophick matter.

II. Concerning which Colours, a certain Wise Man saith: Quot colores, tot nomina; so many Colours as it has, so many Names: Ac∣cording to the diversity of Colours appearing in the operation, the Philosophers have given it several Names.

III. For which Reason, in the first operation of this our Stone, it is called Pu∣trefaction; and our Stone is made black: For which reason saith a Philosopher, When thou findest that black; know that in that blackness, whiteness is hidden; and now it behoves us to extract that whiteness from its most sub∣til blackness.

IV. Now after the Pu∣trefaction [or blackness] it grows red, but not with the true redness: of which one of the Philosophers saith, It often grows red, and it often grows Citrine or Yel∣low; and it oftentimes melts, or grows liquid, and it is of∣tentimes coagulated, before the true whiteness appears to per∣fection.

V. Also it dissolves its self, coagulates it self, putrefies its self, tinges or colours its

self, mortifies it self, vivifies its self, denigrates, or black∣ens it self, dealbates or whitens it self, and adorns it self in the red with the white.

VI. It is also made green: for which reason another saith: Decoct it till you see the birth of the Greenness, or till the greenness is brought forth, which is the Soul there∣of. And another: Know that the Soul doth rule in the Greenness.

VII. Also, the colour of the Peacock appears before the Whiteness; for which cause, saith one: Know that all the Colours which are in the World, or are possible so be thought of, appear before the Whiteness; and then the true Whiteness follows.

VIII. Of which, a cer∣tain Philosopher saith: But when the pure Stone is decocted, so long till the Eye of the Fish (as it were)grows very bright; a profit, or good may be ex∣pected from it; and then our Stone will be congealed into its roundness.

IX. Another also saith, When you shall find the White∣ness, supereminent in the Ves∣sel; be certain, that in that Whiteness the Redness is hid∣den; and then it behoves thee to extract it.

X. Notwithstanding, de∣coct till the whole Redness be brought forth and per∣fected.

XI. For it is between the true Whiteness and the true Redness, that a certain Ash∣colour appears, of which we have spoken: after the Whiteness appears you can∣not err, for by augmenting the fire you come to the Ash-colour.

XII. Of which another saith: Slight or undervalue not the Ashes; for God will return them to thee liquid: and then at last the King shall be crowned with his red Diadem, Nutu Dei, by the good plea∣sure of God.

CHAP. LIX. Of the manner of projection upon any of the Imperfect Metals.

I. I Have perfectly com∣pleated the end of the promised Work, viz. of our great Magistery, for the making the most excel∣lent Elixir, as well Red as White: It now remains, that we shew the method, or way of Projection, which is the compleatment of the work, the long expected, and much desired cause of rejoycing.

II. Now the true Red Elixir, tinges a pure and deep Citrine or Yellow, to infinity of parts, and it tran∣smutes all Metals into most fine Gold.

III. The true White E∣lixir also, whitens to Infini∣ty likewise; and it makes, or tinges every Metal into a perfect Whiteness: But you must know, that one kind of Metal is much more remote, or far distant from perfection than some others are; and that some are much nearer to the said per∣fection than others.

IV. And although every Metal may be brought to perfection by the Elixir; yet those which are nearer to perfection, are easier, sooner, and better reduced to that perfection, or tran∣smuted into perfect Bodies, than those that are more remote.

V. And when we have found a Metal, which is as it were, a kin, or nearer to perfection, we are excused in some measure, from ma∣king use of, or projecting upon those Metals which

are more remote there∣from.

VI. Now what Metals are remote from, and near to perfection, and what are yet more near, and as it were a kin to the perfect Bodies, we have taught in these Chapters; in which, if you be indeed wise you may plainly see, and truly determine which they be.

VII. And without doubt, he who is lawfully initiat∣ed into the Mysteries of this our Art; may be able through his own Ingenuity and Industry by studying in this my Speculum 〈◊〉〈◊〉, to find out and know the true matter of our Stone: And he will know and un∣derstand well upon what Body, the Medicine or Ma∣gistery ought to be project∣ed for perfection.

VIII. For the Masters of this Art, who have invent∣ed or found out the Prima Materia, and the whole Mystery they have, I say, plainly demonstrated, and, as it were, indigitated the direct way of working, and made all things naked and plain to us, when they say,

IX. Nature contains Na∣ture: Nature exceeds Nature, and Nature overcoming Na∣ture does rejoyce, and is trans∣muted or changed into another Nature. And in another place, every like doth rejoyce in its like; for that the like∣ness between things is said to be the cause of Sympathy or Friendship: of which many Philosophers have written notable things.

X. Know then that the Soul doth soon enter into its own Bo∣dy; but with a Forreign or Strange Body, it can never be joyned or United. In ano∣ther place: If you shall en∣deavour to joyn it with a Forreign or Heterogene Body, you shall wholly Labour in Vain. Also: The nearness of the Body to perfection makes a Transmutation the more Glorious.

XI. For the Corporeal, by the Power of the O∣peration of Nature, is made

Incorporeal; and contrari∣wise the Incorporeal is made Corporeal; and in the com∣pleatment, the spiritual Body is made wholly fix∣ed.

XII. And because it is Evidently manifest that the Elixir is Spiritual, and so very much exalted beyond its own Nature, as well for the White, as for the Red: It is no wonder, that it is not to be mixed with Bodies.

XIII. The Method, or way of Projection then is, that the Body of the Metal to be transmuted, beliquifi∣ed or melted; and then that the Medicine or Elixir, be projected or cast upon the melted Metal.

XIV. Moreover you must Note, that this our Elixir, is of a mighty strong Pow∣er, and of great Force, for one part being projected upon a Million, or Ten Hundred Thousand parts, and more, of the prepa∣red Body, it does inconti∣nently penetrate it, trans∣fuse it self through the whole, and transmute it.

XV. Wherefore I deliver to you a great and hidden Secret. Mix one part of this our Elixir, with a Thousand parts of a body near to perfection; put all into a proper Vessel, inclo∣sing it firmly; and then put it into a Furnace of Fixation, first with a very gentle fire, and then always augment∣ing the fire gradually for three days; so will they be inseparably conjoyned. This is a work of three days.

XVI. Then again, and lastly, take one part of this mixture, and project it up∣on a Thousand parts of another Body or Metal, (the nearer to perfection the better,) so the whole will be a most fine and per∣fect Body, according to the kind, and according to your intended work, whe∣ther for the White or for the Red.

XVII. And all this is but the work of one day; or

rather, but of an hour, or of a moment: for which wonderful work, Praises be perpetually rendred to the Lord our God, for Ever and Ever.

CHAP. LX. A Short Recapitulation of the whole Work.

I. OUR Tincture then, is only generated out of the Mercury of the wise, which is called the Pri∣ma Materia, Aqua permanens, Acetum Pilosophorum, 〈◊〉〈◊〉 Lac Virginis, Mercurius Corporalis, with which nothing extra∣neous, Alien or Forreign is commixed, such as are Salts, Alums and Vitriols.

II. Because from this Mercury alone, the Virtue and Power of this our Magistry is generated: and it so resolves every (Metalline) Body, that it may be aug∣mented or multiplied.

III. This our aforesaid Mercury is both the Root and the Tree, from whence many and almost Infinite Branches Spring and in∣crease.

IV. The first work for the making of this Elixir, is sublimation, which is no∣thing else, but the subtiliza∣tion of the matter of our Stone, by which it is clean∣sed from all its superslui∣ties.

V. The fixed and Vola∣tile parts are not separated one from another, but they remain United, and are fixed together, till they both may have an easie fusion to∣gether, in the fire.

VI. Take therefore our aforesaid Mercury, which, in a Sealed Glass, put into its hot bed, for one whole Philosophick month, which is 40 days, till it begins in its own body to putrisie and

be Coagulated, and all its Humidity be Consumed in its self, and also converted into a black Earth.

VII. In this Sublimation is compleated the true se∣paration of the four Ele∣ments.

VIII. Because the cold and watery Elements is changed into a hot and dry Earth, which is the head of the Crow, the Mother of the remaining Elements.

IX. Thus our work is no∣thing else but a transmuta∣tion of Nature, and a Con∣version of the Elements.

X. The Spiritual is made Corporal, the Liquid is made thick, and the water is made Fire.

XI. Moreover the black Earth is imbibed with its own water, and dryed so long till it is sufficiently cleansed and brought on to Whiteness.

XII. Which then is called the White Earth foliated, Sulphur of Nitre, Sulphur of Magnesia: and then there is a new Conjunction of Sol and Luna, and a Resurrection of the Dead Body.

XIII. When our Earth bearing Fruit is moistned with its own proper water, it drinks it up in that its thirst with much greediness, till it generates or is made pregnant, and then brings forth Fruit an Hundred Fold.

XIV. Now proceed far∣ther with the White Earth, augmenting or increasing the Fire 〈◊〉〈◊〉 it, till by the motion of the Continual Heat, it is digested and brought into the highest and most pure Red.

XV. And now it is called our Red Coral, Red Sul∣phur, Blood, our Purple Gold, our burnt Crocus.

XVI. This very Work repeat three or four times with new Materials, and you shall have the most perfect Red Stone, of the

Philosophers, Red as Blood it self, with which you may tinge Mercury, and all other imperfect Metals.

XVII. But it behoves you to take of our aforesaid Sul∣phur three parts, adding one part of fine Gold, re∣duced into a subtle Calx and of the water thereof two parts; these three mix subtilly, till they become one Inseparable Matter: these then digest in a pro∣per Fornace, till they be∣come a Red Stone.

Operis Rogerij Bachonis Alchymici FINIS.

Georgij Riplei MEDVLLA ALCHYMIAE.

The Marrow of Alchymie, Written in La∣tin by George Ripley, Cannon of Brid∣lington, which he sent out of Italy, Anno 1476. To the Arch-Bishop of YORK: Translated into English, and now Revised, and Claused,

By WILLIAM SALMON,

Professor of Physick.

CHAP. LXI. The Preface to the Arch-Bishop of York.

I. I Shall endeavour Sir, to explicate, open, and make plain to you, the Secrets of Alchymie, which I have attained to, by my Travels through Italy, and other Countries and King∣doms for the space of Nine

Years, drawing Forth, and Selecting the true Root, and Marrow of Nature (by a series of Experiences) from its most inward Recesses, and secret Habitations.

II. The which I am mo∣ved and compelled to from the singular Good-will, en∣tire Affections, and Sincere Love, which as well as in times past, I now at present bear unto you: And there∣fore shall faithfully (tho' briefly) declare the Secrets of this Art to you; plainly and openly, not Darkly and AEnigmatically, as if it was done under a Shadow or Vail.

III. Such indeed is your Life (your Works witnes∣sing the same) that you are as a healing Balm, a Refuge of Defence, and Shelter to the Church of God, a Pil∣lar of his Holy Temple, for which Reasons, I am ob∣liged to reveal these hidden Mysteries, and make known to you the abscondite Paths of Nature, not to rejoyce your outward Man only, by adding Health and long Life, heaping up Treasures, and external Honours and Applause in the World, but to excite in you the highest Devotion to God Almighty, that you might become good to all Men, profitable to the Church, a Father to the Fatherless, and a San∣ctuary to the Needy and Distressed.

IV. And in these things, I am confident of you, in whom is found such a Por∣tion and Treasure of Vertue, Prudence, Piety, and true Wisdom, but most chiefly, for that I know you to be such a one, who has God always before your Eyes.

V. And therefore I speak truly and fervently, and I will declare the Truth to you, with all faithfulness according to the reality of my Soul; I shall Elucidate the undoubted Verity, and declare such things, as with much Labour, Care, and Diligence I have sought out, and obtained the know∣ledge of; which I have seen with my Eyes, and have handled with my Hands,

and which my own self has done: And in this matter I will neither be tedious nor obscure, lest that love which I profess to you, should seem to be deficient or im∣perfect.

VI. Whatever I write, I shall open the same briefly and plainly beseeching God, that the matter whereof I shall entreat, may become profitable unto you; and that if you shall please to put the same into practice you may find the faithful experience thereof, and not be deceived, or spend your time in vain: For we know certainly, that of all transi∣tory things, Time is truly the most pretious.

VII. Wherefore I write unto you (honourable and dearly beloved Friend) such things only as may be pro∣fitable; making this humble suit unto your Excellency, that the Revealed Secrets and Experiments which I send you in this little Book, may not be prostituted, or bestowed upon unworthy Men, who are naughty, or swoln up with Pride, or whose Souls are bound up in their Covetousness.

VIII. I require not of you for this Secret, a great Summ of Gold or Silver; nor do I put this Secret in writing, for you to bestow much Cost and Expences upon it; nor do I for my self desire any reward; these things agree not with the Philosophick Verity, which professes, that its Works are not chargeable and Expen∣sive. Morienus saith, beware that you spend nothing in this Magistery of Gold. And Dastine, saith with the Value of one Noble is the whole Magi∣stery performed.

IX. Since then it is so, in what thing is our Gold to be found? Is it not in Mercury, which is called Quick or living Gold? Ray∣mandus saith, He that will reduce Quick-Gold into thin water, must make it, doe it, and Work it by its contrary. 〈◊〉〈◊〉 saith he, Quick or living Gold, has in its self, four Na∣tures, and four humours or Elements. And therefore

saith he, if you putrefie its Cold with its Hot, and its Dry with its Moist, you shall not only have the Humidity of all Bodies, but you shall have a Menstruum, which will dissolve Argent Vive for ever. For the least part of Mer∣cury being once dissolved, the dissolved Mercury will always dissolve Mercury ad Infinitum.

X. [Mercury may as well be called Quick-Gold, as Quick-Silver, for it contains them both. If Air will make this separation, we must put thereto divers contrary things, as Roger Bacon saith in Speculo. But this putrefacti∣on cannot be done, till it is dissolved in Water white as Milk, putrifie that Milk 15 days in B. M. then separate its Element, and cleanse its Earth, and after that joyn it again in equal weight, then is the Elixir made compleate for Saturn and Jupiter. Quick Gold is Crude, Imperfect, and unfixt in every degree and yet it is accounted a Body, altho' there be no fixation in it, and there∣fore it may be much sooner brought to its first matter, than any other of the Bodies, that have any part of fixation in them, for they must have much Labour and long time to separate them, and bring them back into their fixt matter.]

XI. For saith Lully, The Elements of Mercury may be dissolved, and being so dissolved, they may be se∣parated. There be some that think our Resoluble Seed, or dissolved Men∣strum, is the water of Ar∣gent Vive, made only by it self, because it does dissolve both Metals, and pretious Stones which we call Pearls; and so it is. Now how this dissolving Menstrum is made, not only Raymund seems to shew, but Roger Bacon in like manner in his Speculum Alchymiae, where he saith, put the Body which is most weighty, into a Distillatory, and draw forth thereof, its Sweet Ros, or Dew, with a little Wind, or Breath: [for betwixt every drop of Water, comes forth a Breath, as it were of a Man, which is the substance of Argent Vive, and which the Philoso∣phers call our Mercury: which

if it be well putrefied before hand, will then yield the more, and Issue out forcibly, as if it were Wild-Fire out of a Trunk, especially when the Red Fume comes.] Thus have you one of our Argent Vives.

XII. To the same thing Raymundus assents, where he saith, then have you that Argent Vive, which is called Ours; and so it is indeed one of Our Argent Vive; altho' the intent of the same Philosopher in Libro Animae Artis Transmu∣tatoriae, Cap. 2. was touch∣ing another more noble and more excellent Water [sup∣posed by some, to be Our Burning-Water, drawn out of the Gum of Vitriol,] by the Virtue of which most Noble and Excellent, attractive Water, he did not only often dissolve the Body of Sol [not as he doth it with the aforesaid Argent Vive commonly dissolved] but also the same solar Bo∣dy, by force of that attra∣ctive Virtue, is disposed in a more noble manner; as I my self have seen done, not only in the Metalline Elixir, but also in the Elixir of Life, as hereafter shall be declared, Chap. 71, 72. Sect.

XIII. It is fansied by an Experienced Philosopher, that Mercury did speak, and said, I am the Father of Enchantments, Brother to the Sun, and Sister to the Moon, I am the Water of Life drawn out of Wine, [i. e. out of the Wine of Mercury] I kill that which was alive, and make alive that which was dead; I make Black, and I make White, and I carry in my Belly the Sol of Philoso∣phers; and therefore he that can joyn me after that I am dissolved, and made the pure clear and Silver like Water, called Lac Vir∣ginis, with my Brother the Sun, he shall tinge him with my Soul, not only much more than he was before by an hundred fold, but also if he be joyned with my Sister Luna, he shall make all things fair and bright. [this Lac Virginis is a Silver-like Water some∣what thick.]

CHAP. LXII. A farther Discourse of the Philosophers Mercury.

I. OF this Mercury, speaks another Phi∣losopher thus, when its Ele∣ments are separated, and again joyned and mixed together by equal weight, then is it made a compleat Elixir upon Saturn and Ju∣piter; but its Elements can∣not be separated, until such time as it is dissolved: and of this Metalline Water, ought the Artist to draw the Tincture.

II. [ The Elements of Mer∣cury being separated, and again commixed by equal weight or proportion, make the Elixir compleat, with of∣ten dissolving and congealing of the Spirit, which must be done upon a Marble Stone, weighing the Body, and then taking its weight of the Secret Salt, grinding them together very subtil, then putting them into Balneo, that they may be dissolved; which done, take it out, and make your congelati∣in a dry Fire, do so oftentimes, and then, &c.]

III. And therefore to confirm this, Raymundus saith, O my Son, Our Tin∣cture is drawn out of one Vile thing, and is decked, finished, and ended with another thing which is more Noble; for we do Ferment it with Vulgar Gold: He calls it Vile, be∣cause he saith it is sometimes found in Vile places, as in Old draughts: also it is Vile, because (as Raymundus saith) it is found not only in a fil∣thy form, and ugly shape, but because it is in every thing, of the which (saith Albertus) is made a Perma∣nent or fixt Water.

IV. [ Here is to be Noted, that Raymundus commands this Tincture to be drawn out of the Body of Venus, which Tincture he does Ferment with the prepared Calx of common or Vulgar Gold.]

V. And therefore saith Avicen, it behoves you to have a great quantity of our Gold, and of our Silver, to the end, that thereby the humours may be drawn forth; viz. to have at the least sixty pounds weight, which will be a sufficient quantity for your whole life. He also saith, the best Mercury is brought in skins, from Mount Passulane. Of this Mercury, Geber saith, you must labour in all your work to separate Mercury, or as others read it, to con∣vince or over-come Mercury, in commixing and conjoyn∣ing; for he that cannot de∣stroy Mercury, or undoe it in its composure, cannot re∣pair or restore it: nor may you work with it as Ray∣mund saith, till it is dis∣solved.

VI. And therefore it is said, joyn not that which is Crude, with that which is Decocted; for of that only with the Ferment, is made the Elixir, which does con∣geal all manner of Argent Vive. Wherefore as Ray∣mund saith, it is never con∣gealed without a congealing Sulphur; and being congeal∣ed, you have a great secret: for in the dissolved, Decoct∣ed Mercury, is a great and hidden Mystery.

VII. Another Philoso∣pher also saith, that there is a certain subtil Fume, which does spring forth from its proper Veins, dispersing and spreading its self a∣broad, the which thin Fume if it be wisely gathered to∣gether again, and sprinkled upon its proper Veins or Matrix, it will make not only a certain fixation (of which thin Fume, in short space is made the true Elixir) but also cleanses the Im∣pure Metals or Alchymick Body.

VIII. [ As to the Tincture

mentioned at Sect. 4: above, it rather seems by other words of the said Raymundus, that he drew it out of Quick-Silver, and no other vile thing, of which Mercury is made. What is meant at Sect. 6. by not joyning the Crude with the Decocted, is to be understood of not joyn∣ing Crude Mercury to the Decocted Bodies or Metals, but to put to them Decocted, i. e. dissolved Mercury. And herein is hidden a great secret, for Mercury being dissolved, is an hot and moist Sperm; but Crude, it is cold and dry Saturn. So that if you pu∣trifie its hot and moist Sperm with its cold and dry Earth, you will have Quick-Silver dissolved, which is not Crude, but Decocted Mercury. So that in Crude Mercury dis∣solved is hidden a great My∣stery. And however it is dis∣solved by a Fire not natural or against Nature, yet it must be mixed, conjoyned, fixed.]

IX. This Alchymick Body is called Leprous Gold, wherein Gold and Silver, are in Essence and Power, but not in sight or appear∣ance; in its Profundity or Depth, it is Airous or Spi∣ritual Gold, which none can obtain, unless the same Body be first made clean and pure. The which im∣pure Body after mundifica∣tion, is a thousand times better than are the Bodies of common Sol and Luna, Decocted by natural heat.

X. [This Leprous Gold the Philosophers call, Adrop, or Adrup, which Gold is the Philosophers Lead. This Al∣chymick Body (in his Concord) he calls Venus in the lesser Work, both for Gold and Sil∣ver, because it is a Neutral Body, and very easie to be changed to either: and by this the sense of Sect. 4. and 8. aforegoing may be more easily understood. The Earth, the uncleansed Body, is to be pu∣rified with its own Water, and afterwards nourished with its Mothers Milk, which is called the Sulphur of Nature.]

XI. The first Matter of this unclean Alchymical

Body is a Viscous Water, which is thickened in the Bowels of the Earth. And therefore of this Impure Body (as Vincent saith) is made the great Elixir of the Red and White, whose Name is Adrop, or Adrup, viz the Philosophers Lead. From the which Raymundus commands an Oyl to be drawn: from the Lead of the Philosophers (saith he) let there be an Oyl drawn of a Golden Colour; if you can separate this Oyl [where∣in is Our second Tincture and Fire of Nature] from its Flegm, which is it watrish∣ness, and wisely search out the Secret thereof, you may in the space of thirty days perform the Work of the Philosophers Stone.

XII. This Oyl does not only make the Medicine penetrable, being amicable and conjoynable to all Bo∣dies or Corporeal things, but it is also the hidden or Secret fire of Nature; which does so augment the Excellencies of those Bodies to whom it is so joyned, that it makes them to ex∣ceed in infinite proportions of goodness and purity. So much as does appertain to the Work of Alchymiae, which is only for the Elixir of Metals, is now suffici∣ently opened, which if you rightly understand, you will find that no great cost is required to the perform∣ance of this Philosophick Operation.

XIII. [The Innatural Fire is Our Aqua Foetens, or Sea-Water, sharp, peircing, and burning all Bodies more fiercely than Elemental Fire, making of the Body of Sol, a meer Spirit, which common Ele∣mental Fire has not power to do.]

XIV. But this Elixir of Metals is not all that I in∣tend to shew you; the Elixir of Life is that which I chief∣ly designed, infinitely ex∣ceeding all the Riches of this World, and to which the most excellent of all the Earthly things cannot be compared. And therefore, I shall. 1. Shew in the Mi∣neral

Kingdom, the Elixir of Metals, and that after divers manners. 2. In the Vegetable Kingdom, the Elixir both of Metals, and of Life. 3. In the Animal Kingdom, the Elixir of Life only; albeit the same Elixir of Life is most excellent for the transmutation of Metalls.

XV. There are three things necessary to this Art, of which you ought not to ignorant, viz. 1. The Fire wherewith: [The fire of Na∣ture, Innatural, Elemental, and which is against Nature, de∣stroying the special form of all that is dissolved therein.] 2. The Water whereby: [as in the Compound Water.] 3. And the thing whereof: [is made the congealed Earth, as White as Snow.] Of all which in their proper order.

CHAP. LXIII. Of the Mineral Stone, and Philosophick Fires.

I. ON a time as I have learned, there was an Assembly of Philoso∣phers, where the Matter of the Secret Stone, and the Manner of working it, was propounded. Several spoke their Opinions, but at length, one younger in Years, and (as was thought) Inferiour in Learning, de∣clared his thoughts and knowledge concerning that Secret. I know saith he, the Regiments of the Fires. When they had heard what he could say, they all as a mazed held their peace for a while.

II. At lenght, one of the Company made answer; If this be true which thou hast said, thou art Master

of us all, and thereupon with one consent, they gave him the Right Hand of Fel∣lowship. Whereupon they gathered, that the Secret of this wonderful Tincture lay chiefly in the Fire.

III. But the Fire differs after several manners; one Natural, another innatural or preternatural, another Elemental, another against Nature. The Natural Fire does come from the Influ∣ence of Sol, and Luna, and the Asterisms, or the Sun, Moon and Stars, of the which are Ingendred, not only the burning Waters, and potential Vapours of Minerals, but also the Natural Virtues of living things.

IV. The Innatural or Preternatural Fire, is a thing accidental, as Heat in an Ague, being made Artificially, and called by the Philosophers a moist Fire, Our generating Water, the fire of the first Degree; and for the temperature of its Heat is called a Bath, a Stew, a Dunghil, in which Dunghil is made the putre∣faction of our Stone. See Sect. 13. of the former Chapter, where it is more amply defined.

V. The Elemental fire, is that which does Fix, Cal∣cine and Burn, and is nou∣rished by Combustible things.

VI. The fire against Na∣ture [which is a violent, strong, Corrosive, destroying the spe∣cial form of that which is dis∣solved therein,] is that which in Power Dissolves, Frets, Infects, and destroys the generative Power of the form of the Stone: it does Dissolve the Stone into Water of the Cloud, with the loss of its Natural, At∣tractive, and special Form, and is called Fire against Nature, (as Raymundus 〈◊〉〈◊〉) from its Operation: for that which Nature does make, this fire against Na∣ture destroys and brings to Corruption, unless there be fire of Nature put to it.

VII. Here as Raymundus saith, lies contrary Opera∣tions, [as in the Compounded Water:] for as the fire against Nature, does Dissolve the Spirit of the fixed Body; the Volatile Spirit is thereby constrained to retire into a fixed Earth, [a Congealed Earth as White as Snow.]

VIII. For the fire of Na∣ture does Congeal the Dis∣solved Spirit of the fixed Body into a glorious Earth: and the Body of the Vola∣tile being fixed, by the same fire against Nature, is here again by the fire of Nature resolved into the Water of Philosophers, but not into the Water of the Cloud: and so by this means the fixed is returned back again into its wonted Nature of Flying, and the moist is made dry, and the ponde∣rous is made light.

IX. But yet he saith, this fire which is against Nature is not the Work of Our Magistery, but it is the fire which is purely Natural. This he saith, because he would shew us thereby the diffe∣rence between the Mineral Elixir, and the Vegetable, and the Animal. For that these three several Elixirs are made of three several Waters, viz. Mineral, Ve∣getable, and Animal, which serve for the Work divers ways.

X. And First we will Treat of the Mineral Elixir, then of the other in order. The Fire against Nature is a Mineral Water, [viz. the Humour or Tincture drawn out of Body of Venus Dissolved in its Mineral Spirit] very strong and Mortal, serv∣ing only to the Mineral Elixir.

XI. This Mineral Wa∣ter, or Fire against Nature, is drawn with fire Elemen∣tal, from a certain stink∣ing Menstruum, as Ray∣mundus saith, and is made of four things. It is the strongest Water in the World, whose only Spirit, (saith he) does wonderful∣ly increase and multiply the Tincture of the Fer∣ment: for here Sol or Gold is

Tinged with the Mineral Spirit, the which Mineral Spirit is the strength of the most simple Sulphur with∣out much Earthiness.

XII. [Thin Mineral Water is the dropping of Adrop or Adrup, Venus, which is the noble Tincture called the natu∣ral Roman Vitriol, and which for the abundance of its noble Tincture, is called Roman Gold.]

XIII. This some do call the Spirit of the Green Lyon, others the blood of the Green Lyon: wherein almost all Err, and are deceived: for the Green Lyon of the Philosophers, is that Lyon, by whose Virtue attractive, all things are lifted up from the Bowels of the Earth, and the Winter-like Caverns, making them to Wax green and flourish: whose Child (for all the Elixirs are to be had from it) is to us most acceptable and suffici∣ent.

XIV. [The Child of Philoso∣phers is generated of their Green Lyon, of which Child is had the strength of Sulphur, both White and Red; Our two Sulphurs of Nature are the Gold and Silver of the Philosophers, and their hidden Treasure.]

XV. Of this Child of the Green Lyon of the Phi∣losophers is drawn the strength of Sulphur White and Red, but not Burning as Avicen saith, which are the two best things the Al∣chymist can take to make his Gold and Silver of: and this is sufficient to be said, for the attaining the knowledge of the Green Lyon: which is so called, because, that when he is dissolved, he is streight ways adorned with a green Vesture. [i. e. When our Sulphur of Nature is dis∣solved in its own Menstru∣um, which is the Virgins Milk, it is clothed with this greenness, and therefore called the Green Lyon.]

XVI. But of the Green Lyon of Fools, this we say, that from it with a strong, fire is drawn Aquafortis, in the which, the aforesaid Philosophers Lyon of the

Mineral Stone, ought to be Elixirated, and assumes its Name. Raymundus saith, it were better, or fafer, to eat the Eyes of a Basalisk, than that Gold, which is made with the Fire against Nature.

XVII. And I say also, that the things from whence the same Aquafortis is drawn is green Vitriol and Azoth: i. e. Vitriol Natural, not Ar∣tificial, viz. the droppings of Copper, called also Roman Vitriol, Roman Gold, by many of the Philosophers, from the abundance of its noble Tincture, the which Tincture must be Ferment∣ed with Common Gold.

XVIII. How great and Secret a Virtue, then, and of what strength, the Fire against Nature is, evidently appears in the construction of the Body of the Vola∣tile Spirit, being by it vul∣garly sublimed in the form of Snowy Whiteness. Ray∣mundus in the end of the Epistle of his Abridgment saith, feed Argent Vive with this Oyl, viz. with the Oyl wherewith the Spirit of the Quintessence is thick∣ened, &c.

XIX. For want of such, Natural 〈◊〉〈◊〉, the true and natural Principle, not Artificial, (as Vincent saith) made of Salts, Sulphurs, and Alums, which cut and gnaw Metals, is to be chosen, lest in the end of your work you fail of your de∣sire. [The Philosophers will you to Calcine Sol with Mer∣cury Crude, till it be brought into a Calx Red as Blood: Here comes in the work of Sol and Mercury together, brought into a dry Red Pou∣der and fixed, but whether it is to be done with Mer∣cury or Sulphur, the Water of him, is doubtful.]

CHAP. LXIV. The manner of Elixiration with the Fire against Nature.

I. TAke the first Sol, Cal∣cined with the first Water, viz. the Mercurial Spirit, very clean, and brought into the Color of Blood, in the space of 20 days, (in lesser time it is not to be done.) This Cal∣cination cannot be so profi∣table, as it would be, unless Sol be first Mercurializ'd into such a thinness, as it may cleave together to that to which it must be joyned in a 24 fold propor∣tion, (viz. as 1. to 24.) strain ed through a clean Linnen Cloth, without any remain ing substance of the Gold.

II. I my self have seen it so ordered and done; and then it may certainly, in a strong Bolt Head, well Luted on every side, except on the Top, boyling in a strong Fire for the space of 20 days, be precipita∣ted into a Red Pouder, like Cinnaber, (all which I have seen performed.) Every particle of this Pouder you shall so fix, as that if it be put upon a Red-Hot Iron Plate, its Spirit shall not fume or fly away.

III. This Pouder Dissolve with, or in our Fire against Nature; being Dissolved, abstract the Water of the Fire against Nature from it, so long till the substance of the Pouder so Dissolved, do remain in the Vessel, as thick as an Oyl; which Oyl, first, with a soft fire, and after with a stronger, fix into dry Pouder.

IV. [This Work is not to be done all at once, but by

little and little at a time, till it goes through with it in the Color of Blood; then will it precipitate into a Red Pouder, called by the Philosophers Se∣ricon: Dissolve it with as much of Our Vegetable Sal Anatron, the space of an hour, then set it in Balneo, in a long Receptory, till it be clear∣ly dissolved, and becomes as it were a fine Wine, which with the very softest heat, make it to Evaporate, and Congeal, so will you have a pure Stone, and of subtil parts.

V. Also if you dissolve this same Red Pouder of Mercury in Water or Spirit of Common Salt, prepared as Bachon and Albertus have taught, you shall have an Oyl or Salt of Gold, which no Fire can de∣stroy, which will melt and tinge with a solar Color upon a Plate of Venus. This Trea∣sure carry always with you, wheresoever you go: Who knows not the Secret of this prepared Salt in Our lesser Works, knows little of the hidden things of Alchymie.]

VI. Try this fixt Pouder (at Sect. 3. above) for the fixation, reiterate still the Work with the same Fire against Nature upon the same Pouder Ten times, and it will be dryed up no more into Pouder, but remain in a thick Oyl, the which will turn Argent Vive, and all Bodies into pure Alchymick Gold, sufficiently good for all works of the Goldsmith, but not for Medicine for Man's Body.

VII. A Second way, Gold is much more wonderfully Elixirated by the said Fire against Nature, compound∣ed with the Fire Natural, after this manner. Let Vi∣triol of the Fire of Nature, made of the most sharp Hu∣midity, or moisture of Grapes, and Sericon, joyn∣ed together in a Mass, with the Natural Mineral Vitriol (called the Gum of Adrop, or Vitriol Azoth,) made some∣what dry, and with Sal Nitre, be dissolved.

VIII. First Ascends a Fair, Weak, Flegmatick Water, which cast away. Then a White Fume, ma∣king the Vessel appear

White like Milk, which Fume must be gathered in∣to the receiver, so long till it ceases, and the Vessel becomes clear, of its own Color. This water of the White Fume is the stinking Menstruum, which is called Our Dragon against Nature. This Menstruum, if the said Dragon against Nature was absent, would be our Fire Natural, of which we shall hereafter speak in its proper place.

IX. [Raymundus saith, this Water is made of four things: 1. The Composition of Sal Amarum. 2. Menstru um Foetens. 3. Argent Vive, which is a common substance in every Corruptible Body. 4. Mineral Vitriol.

X. This compounded Water Mineral, and Water Vegeta∣ble, being mixed together, and made one Water as aforesaid, doth work con∣trary Operation, which is wonderful, it Dissolves and Congeals, it makes moist and dry, it putrifies and purifies; it divides asunder and joyns together; it de∣stroys and restores; it kills and makes alive; it wounds and heals again; it makes soft and hardens; it makes thin and thick; it resolves Compounds, and Com∣pounds again: It begins the Work and makes an end of the same.

XI. These two Mineral Waters Compounded toge∣ther in one, are the two Dragons Fighting and stri∣ving to gather one against the other in the Flood of Satalia: viz. the White Fume and the Red; and one of them shall devour the other. And here the Solutory Vessels ought to be Luted but gently, or clo∣sed with Linnen Cloth, or with Mastick, or common Wax, or Cerecloth.

XII. These two Dragons are Fire and Water, with∣in the Vessel and not with∣out; and therefore if they feel any exteriour fire, they will rise up to the top of the Vessel, and if they be yet forced by the violence or strength of the Fire, they will break the Vessel, and

so you will lose all your Work.

XIII. This Compoun∣ded Water aforesaid, does Congeal as much as it does Dissolve, and lists it up into a glorious Crystalline Earth. This is our Secret dissoluti∣on of the Stone, which is always done with the Con∣gelation of its Water. The Fire of Nature is here put to the Fire against Nature; therefore as much as the Stone has lost of its form by the power and strength of the Water, or Fire against Nature; so much has it got∣ten and recovered again of its form, by the Virtue of the Water, or Fire of Nature. But the Fire against Nature, by the means of the Fire of Nature, cannot be de∣stroyed.

CHAP. LXV. The Practice with the said Compounded Water, upon the Calx of the Body Dissolved.

I. THE Practice with the said Compound∣ed Water, upon the Calx of the Body duly dissolved and prepared: Take the prepared Body (made with a thick Oyl,) put to it so much of the Compounded Water as may cover the same Calx (i. e. Our prepared Calx with Our Vege table Menstruum) by the depth of half an Inch. The Water will presently boil over the Calx without ex∣ternal dissolving the Stone, and lifting it up into the form of Ice, with the dry∣ing up also of the said Water.

II. The said Calx being so dissolved and sublimed into the form of Ice, you must take away; after this is done, the residue of the Calx remaining in the Vessel

undissolved, shall again be well dryed by the Fire, up∣on which put so much of the said Compounded Wa∣ter as you did before, dis∣solving, subliming and dry∣ing, till the Calx is wholly dissolved.

III. The substance thus dissolved, subtily separated and brought into a Pouder, must be put (as thereafter shall be shewed) into a good quantity of the Fire of Na∣ture (which is a Quintescence) the same being first well rectified, and the Vessel well stopp'd, to the end, that the means of the heat outwardly administred unto it, procuring the inward heat to work, it may be dissolved into an Oyl; the which will soon be done, by reason of the simplicity of the Water, or simple Fire of Nature.

IV. And therefore when you have brought the said Pouder so dissolved, sub∣limed, and prepared with the said Compounded Wa∣ter into an Oyl (〈◊〉〈◊〉 is our Menstruum Visible, unto sight) by putting thereto a good quantity of the afore∣said rectified simple Fire of Nature, as before declared; then abstract or draw away the said Water again from the same Oyl, by Distil∣ling the same in a moist Temperate heat, so long till there remains in the bot∣tom of the Glass a thin Oyl.

V. This Oyl, the oftner it is dissolved with the said simple rectified Fire of Na∣ture, and the said Water Abstracted or Distilled by a Temperate heat, so much the more will the said Oyl be made subtil and thin.

VI. With the said Oyl (provided the Calx be the Calx of Sol or Luna) you may incere the substances or Calces of other Bodies, the said Bodies being first dis∣solved, exalted, sublimed, and prepared with the said Compounded Water, in manner and form of Ice aforesaid, till that by the Inceration of the said subtil and thin Oyl of Sol and Luna, the said substances of

other Bodies be made fixed, and to flow like Wax.

VII. With which flowing substance, you shall not only congeal Argent Vive into perfect Sol and Luna, according as you have pre∣pared your Medicine, but you shall also with the same fluxible and flowing sub∣stance, transmute and change all such other im∣perfect Bodies, (as they were, whose Calces were so sublimed, and from whom, at their first sublim∣ing or lifting up, they took their beginning) into Sol and Luna aforesaid.

VIII. And this thin and subtil Oyl, being put into Kemia its proper Vessel, first sealed up, to putrifie in the Fire of the first degree, being moist: it becomes as black as liquid Pitch. The fire may then have its Acti∣on in the Body, to corrupt it, (the same Body as be∣fore so opened.)

IX. Therefore it grows first black, like melted Pitch, because the bear working in this moist Body, does first beget a blackness, which blackness is the first sign of Corruption: and since the Corruption of one thing is the generation of another; therefore of the Body cor∣rupted, is generated a Body Neutral, which is certainly apt, declinable, and appli∣cable unto every Ferment whatsoever you please to apply it to.

X. But the Ferment must be altered together with the Alchymick Body; and the whole substance of our Stone or Elixir must partake of the Nature of the Quin∣tescence, otherwise it will be of no effect.

XI. And between the said sign of blackness and perfect whiteness, which will follow the said blackness, there will appear a green Color, and as many vari∣able Colors afterwards as the mind of Man is able to conceive.

XII. When the present White Color shall begin to appear like the Eyes of

Fishes, then may you know that Summer is near at hand, after which Autumn or Harvest will happily fol∣low with ripe fruit, which in the long looked for Red ness: This is after the Pale, Ashy, and Citrine Color.

XIII. First the Sun does perfectly Descend by its due Course, from its Me∣ridional height and Glory, through its gross and natu∣ral solution into an imper∣fect Pale, and Ashy Color, shining in the Occidental parts of the West, which is somewhat of a yellowish or Brick dust Color: from thence it goes to the Sep∣tentrional parts of the Earth, being of a Variable watrish blackness, of a dark, cloudy, alterable, putrefactive wa∣trishness.

XIV. Then it Afcends up to the Oriental parts, shining with a more per∣fect Crystalline, Summer∣like, and Paradisical White: Lastly, he Ascends his Fiery Chariot, directing his Course up again to his Meridional Life, Perfection and Glory, there to Rule and Shine, in fire, brightness, splendor, and the highest perfection, even in the highest, most pure, and Imperial Red∣ness.

XV. When this aforesaid simple Oyl of the altered Body, being in its Vessel duly sealed, is by the Fire thus disposed, what is there more than one simple thing, which nature has made to be generated of Sulphur and Mercury in the Bowels of the Earth?

XVI. Thus it is evident, that our Stone is nothing else but Sol and Luna, Sul∣phur and Mercury: Male and Female; Heat and Cold. And therefore (to be more short) when all the parts of our Stone, are thus gathe∣red together, it appears plainly enough, what is our Mercury, Our Sulphur, Our Alehymick Body, Our Ferment, Our Menstruum, Our Green Lyon: And what Our White Fume, Our two Dragons, Our Fires, and Our Egg, in which is both

the Whiteness and the Red∣ness.

XVII. As also what is Man's Blood, Our Aquae Vitae, Our Burning, Water, and what are many other things, which in this Our Art are Metaphorically, or figuratively named to de∣ceive the Foolish and un∣wary.

XVIII. Also there is a si∣militude of a Tri-une, shin∣ing, in the Body, Soul, and Spirit. The Body is the sub∣stance of the Stone. The Soul is the Ferment which cannot be had, but from the most perfect Body; and the Spirit is that which raiseth up the Natures from Death and Corruption to Life, Perfection and Glory.

XIX. In Sulphur, there is an Earthiness for the Bo∣dy: In Mercury, there is an Aerealness for the Spirit, and in them both a Natu∣ral Unctuosity for the Soul or Ferment; all which are inseparably United in their least parts for ever: From this Fermental Body the Stone is formed, and with∣out it, it cannot be made.

XX. It is the peculiar pro∣perty of Sol and Luna, (the which property appertains to the Stone it self) to give the form of Gold and Silver. And therefore the Elixir, whether it be White or Red, may be Infinitely aug∣mented with the Fermental Oyl: if you do cast the same upon Mercury, it shall transmute it into the Elixir, which Elixir must be cast afterwards upon the Imper∣fect Bodies.

XXI. Moreover the said White Elixir is augmented with Mercurial Water, and the Red Elixir with the Mercurial Oyl; the which two, viz. the Mercurial Water and Mercurial Oyl, can only be had of Mercury dissolved of it self.

XXII. See what the Scrip∣ture saith, He stroke the Stone, and Water flowed out, and he brought forth Oyl out of the Flinty Rock. We may Note the whole composition of the Elixir in these four Verses following.

XXIII. He stretched forth the Heavens as a Curtain. The Water stood above the Mountains: This is the Wa∣ter which does cover Our Matter, and performs the dissolution thereof, causing a cloudy Ascension. That does walk upon the Wings of the Wind. This figures forth the sublimation of ourStone.

XXIV. Who makes his Angels Spirits, and his Mini∣sters a flame of Fire. By this is shadowed forth the rectification, separation, and disposition of the Ele∣ments. Who has founded the Earth upon its Basis; so fixt, that it shall not be moved for ever. Under which is de∣scribed the fixation of the Elements, and the perfe∣ction of the Philosophick Stone.

CHAP. LXVI. Another way of Elixirating Gold by the Fire against Nature.

I. ANother way, by which the Body of Gold is Elixirated by the power of the Fire against Nature, through the help of the Operation of the Fire of Nature; which is thus. Dissolve the Body of pure Gold in the Fire against Na∣ture, the same fire being well rectified Arsenick [Mer∣cury sublimate] as the man∣ner is; from which Gold being so dissolved into a Citrine, clear and shining Water, without any Hete∣rogenity, or Sand remain∣ing, let the water be abstra∣cted, till the Body does re∣main in the bottom of the Glass, like a fixt Oyl.

II. Upon this Oyl, affuse the said Water, or Fire against

Nature again, and abstract again, and this work so of∣ten repeat till the water or fire against Nature, have no more sharpness upon the Tongue than common Well-Water.

III. This done, draw such another new water or fire against Nature, which Affuse upon the former Oyl, and abstract in all respects as before is taught: then Affuse upon this Oyl the water or fire of Nature well rectified, and let it be dou∣ble in quantity or propor∣tion of the said Oyl of the Body so dissolved, and put it into a Vessel, which stop well, and set it in Balneo for seven days; so will the water or fire of Nature be∣come a Citrine Color.

IV. This water or fire of Nature by its attractive Vir∣tue, will draw away the Tincture from the fire against Nature, as Raymundus saith in his practical Alphabet. And altho' it is somewhat opposite to Nature, to dis∣solve the Bodies with the fire against Nature; yet if you know how to com∣fort the matter with the fire of Nature, and by Balnea∣tion in 15 days, to draw it from the blackness of the water, or fire against Nature, (the which may be done, as I have proved, in 6 days) you shall perfect the work, and attain the desired end.

V. Let the aforesaid Na∣tural Water or fire of Na∣ture, so tinged with a Yel∣low Color, be always wa∣rily emptied, and poured off from the aforesaid dis∣solved Bodies, into another Vessel, with a narrow Mouth, that may be firm∣ly stopped: and then with more of the said fire, let there be made in Balnco, in the space of time aforesaid, another quantity of the said Oyl.

VI. And so the same wa∣ter being tinged with Sol or Gold, let it be warily emp∣tied, and poured off as be∣fore: and when the water of Nature will be tinged no more, then it is a sign, that the Tincture is all drawn forth from the dissolved

Body by the Fire against Nature.

VII. Put the Tinctures thus decanted off into a Glass Stillatory, and with a soft or easie Fire abstract the Water or Fire of Na∣ture from the same, so long till you see in the bottom an Oyl; to which you must put New Fire of Nature again, well rectified: and after the Matter has stood in Balneo for the space of 6 days, then abstract the said water or fire of Nature by distillation.

VIII. And let the work with the same water be re∣peated upon and from the said Oyl, after the same manner so long till you have brought your Oyl of Gold to be most subtil and pure, without any Foeculent grossness, wherein let no∣thing of the water or fire of Nature be left behind, but the substance of Gold only, turned to Oyl.

IX. This subtil and pure Oyl of Gold, being put in Kemia, or its proper Vessel, and firmly sealed up, may by the aforesaid Regiments be changed into the great Elixir, as it is shewed be∣fore with the other simple Oyl, made with the Com∣pounded Water, in the for∣mer practice, at Sect. 8. Chap. 65. aforegoing.

X. But to proceed: sub∣lime Quick-Silver with Ro∣man Vitriol and prepared or Calcined Salt; and after that sublime it by it self alone three times from its Foeculent substance. This done, and the same made into Pouder, put this subli∣mate Pouder into a fixato∣ry Vessel, and put thereto a certain quantity of your aforesaid Oyl of Gold, but so much only, as may scarcely cover the subli∣mate: firmly close the Ves∣sel, and set it in a soft Fire, till the Natures are perfectly joyned together.

XI. This done, grind it upon a Marble, and In∣cerate it again with your said Oyl of Gold, and af∣ter put it again into its Fix∣atory Vessel, under a Fire

of the first Degree as before, and let the same Vessel stand twice as long as it did before, to the Intent that the Natures may be firmly Compact and United together.

XII. Now this Rule is generally to be Observed, that the Vessel with the Matter in it to be fixed, ought always to be set over the fire from time to time to be augmented: and this In∣ceration to be continued still upon the Argent Vive sub∣limed, until the same is per∣fectly fixed with the said Oyl or substance of Gold.

XIII. The which must be proved upon a Plate of Silver Red Hot: And if it be found fixed, let it have for the greater cer∣tainty, one Inceration more of the said Oyl, which set under a strong fire for the space of three days: then grind it with your Oyl up∣on the same Stone, till it be as thick as an Oyntment; which make perfectly dry with an easie fire, and then let it be Calcined with a strong fire for the space of eight hours.

XIV. Which done, then Incerate it, and dry it again with a soft or gentle fire oftentimes, till it stands in the fire like melted Wax. This Medicine will trans∣mute Silver substantially and perfectly into fine and pure Alchymick Gold, per∣fect to all the works of Goldsmiths, but not to Me∣dicine for Man.

CHAP. LXVII. Two other Mineral Elixirs, or Two other Processes of Mercury.

I. THere be many other Noble and Profita∣ble Secrets in this Art, or Mystery of our Mineral Stone; viz. good Elixirs to be made out of Metalline Bodies; of which Mineral Elixirs, two are more ex∣cellent than the rest, the first of which we shall han∣dle in this Chapter.

[Here comes in the Process or Practical Operation of Mercu∣ry mentioned Chap. 61. Sect. 13. aforegoing.]

II. The first of these Elixirs is only in Mercury: The second, in Mercury and the White Body for the White Elixir; and with the same to the Red too, if you so please, being prudently pursued and sought af∣ter.

III. The first manner to Elixirate only with Mercury is thus. Dissolve Mercury only, by it self into a Milky water, with the which Mer∣cury so dissolved, you may dissolve so much more Mer∣cury, and so continually, as long as you please.

IV. Put this into a gen∣tle Fire to be Distilled, so shall you have Our Virgins Milk White and Chrystal∣line, wherewith all Bodies may be dissolved into their first Matter, Washed and Purged.

V. This water is of a Silver Colour, which if you fix with its Earthy Faeces Calcin'd, and after that dis∣solved again in the quanti∣ty of its remaining water,

and then again Coagulated and Congealed, (which work is to be done upon a Stone,) you will have at length the Elixir of Argent Vive, which will transmute all Imperfect Bodies to a perfect Whiteness.

VI. And so of this Mer∣curial substance is made a water permanent or fixt, wherewith the Calces of all Bodies may be so depurated and Whitened, as thereby to become the most pure and fine Silver.

VII. And therefore as I have said before in the be∣ginning of this work, when Mercury is dissolved, then are its Elements separable; and after the separation of its Mercurial Liquor, and that a competent putrefacti∣on is performed; after the same White Liquor, there will Distill a Golden moi∣sture or humour, to which if you add a small quantity of the Ferment of the Gum of the aforesaid Elix∣irated White Stone, that then the same White Stone, with the said Golden hu∣mour, shall be made the Red Stone, which shall transmute Argent Vive, and all Metalline Bodies into the finest and most pure Gold.

VIII. Again, if you take the aforesaid Red humour of Mercury and Dissolve in it a little of the aforesaid Red Ferment, being made as aforesaid of the White Stone, and then with the same Red humour of Mer∣cury, so Fermented with it self, the Calces of all Bodies, may be so depura∣ted and Citrinated, that thereby they may become most pure Gold.

IX. When also Argent Vive is dissolved, then dis∣solve in it a little of the a∣foresaid Red Ferment, and so put all into Kemia, or a proper Vessel, which firm∣ly close up with a Philo∣sophick Seal. Then with a continual and easie or gentle Fire, draw out the Char∣riot of the four Elements through the Depth of the Sea, until (the Floods be∣ing dryed up) there appears

in the Matter a bright shin∣ing substance, like to the Eyes of the Fishes.

X. For by this Operati∣on, if you keep your Tem∣perate Fire continually a∣live, the Floods shall dry up, with an exceeding drought, and the dry Land or Earth shall appear, as in the days of Noah, the waters were dryed up from off the Earth, and behold the Face of the Ground was dry. And by lifting up the Rod of Moses, and stretching out his hand, the waters were dryed up, and the dry Ground appeared in the midst of the Sea: for so says David, He Rebuked the Red Sea, and it was dry∣ed up; he led them through the Depths as through the Wilderness.

XI. And then by the Space of Forty days following, it shall be Rubified, (as the Philosophers Demonstrate) by the help of a Vehement Fire, as the Nature of it requires, continuing and remaining in the same strong Fire till it melt and flow like Wax, whereby it will be able to transmute all Bodies into pure fine Gold.

XII. And thus the White and Red Medicines are mul∣tiplied with their own pro∣per humidities: viz. only by the solution of the White Medicines in their own pro∣per White and Red hu∣mours, and by their Coa∣gulation again of the same, as necessity requires. Thus have we explicated, with singular plainess of Speech, the Elixiration of Mercury per se, or Argent Vive a∣lone.

CHAP. LXVIII. The second of the former Elixirs, with Mer∣cury and the Body Alchymick.

I. TO Elixirate with Mercury, and the Body Alchymick. Take One part of the most pure Kibrick [quod est pater Mer∣curij & omnium Liquabili∣um,] Sea water twelve parts, in which dissolve the Kibrick: being dissolved, strain the wa∣ter through a Linnen Cloth; and what remains undissolved, which will not go through, put into the Vessel called Kemia, set it over a gentle fire, as it were the heat of the Sun, un∣till there appears on the Top a Red Color.

II. Then put to it a quarter more of the Sea-water afore∣said, being kept in a very clean Vessel, set it on a very gentle fire, and dry it up again, as you did before, by little and little at a time.

III. For in this Work, by so much less there is put of the Spirit, and more of the Body; by so much the sooner and better shall the Solution be made; the which Solution is made by the Congelation of its wa∣ter.

IV. And therefore as the Rosary saith, you must be∣ware that the Belly be not made over moist, for if it be, the water shall not re∣ceive or attain to its dry∣ness.

V. This manner of Im∣bibition must be Observ∣ed and continued so long, till the whole water by se∣veral Imbibitions shall be dryed up into a Body.

VI. This done, let the Vessel be firmly and Philo∣sophically Sealed up, and placed in its proper For∣nace, with a mean or gen∣tle fire, which must not wax cold, from the first hour you begin to set the same into the Fornace, till you have made an end of the whole work.

VII. And when the mat∣ter is sublimed, then let it be made to Descend by lit∣tle and little without Vio∣lence, the fire being Arti∣ficially made or set over it; which done, let it be again sublimed as before.

VIII. And so let the Soul of the Sun of the Vulgar (the which Soul is Our un∣clean Oyntment, the Spi∣rit not yet conjoyned with the Body) Ascend from the Earth to the Heaven; and again make it to Descend from Heaven to the Earth, till all becomes Earth, which before was Heaven.

IX. To the end there may be made a substance, not so hard as the Body, nor yet so soft as the Spirit; but holding a mean dispo∣sition, standing fixed and Permanent in the fire, like a White peice of melted Wax, flowing in the bottom of the Vessel.

X. The which White substance, of a mean or middle consistency, must be fed and nourished with Milk and Meat, till the quantity thereof be increa∣sed according to your de∣sire.

XI. This Medicine being Fermented to the Red, with a portion of Sol Dis∣solved in the water of the Sea, by reason of separat∣ing the first; the form from the Matter, to the end, that it may be in a more noble form than it was before, when the first qualities did remain undivided; and that it may be brought into a Purple Colour by the help of a strong and continual fire: whereby is made the true Elixir, both for the White and Red Work.

XII. Now this Elixir, be it White or Red, shall be increased an hundred fold more, both in Virtue and Goodness, if its Quintes∣sence be fixed with it, and that then afterwards it be brought and reduced by the Fire of Nature into a thin Oyl, the which must be done in a Circulatory Vessel: for truly, then the least drop thereof does Con∣geal a thousand drops of Mercury into the very greatest Medicine.

CHAP. LXIX. Of the Vegetable Stone.

I. THe Vegetable Stone is gotten by Virtue of the Fire of Nature, of the Composition of which fire we now intend plainly to treat, and of the way how to work with it, in every respect.

II. [Its Composition is of four things, as Raymundus saith, in his Book of Quintes∣sences: It is a Composition of Sal Amarum, which is Ignis adeptus, a fire that is gotten without Wood or Coal, and by an easie working, does work against all manner of sharpness of Action of the Visible Fire, like as if it were the fire of Hell; and therefore, altho' Wine be hot, yet this water of Mercury is hotter: for it is able to dissolve all Bodies, to putrefie, and also to divide the Elements, which neither common Fire nor Wine can do.]

III. Some think that this Fire of Nature is extracted or drawn from Wine, ac∣cording to the common way, and that it must be rectified by often Distilla∣tions, until its Flegm is wholly abstracted, which hinders its Heat, Virtue,

Strength and Burning. But this, when it is done to all advantages, and its highest perfection (which Fools call the pure Spirit) and then put to the Calx of the Body never so well prepared, yet will it be weak and ineffe∣ctual to Our purpose, for Dissolution, Conservation, &c.

IV. [ The true and Pure Spirit is Our Silverish Spirit of Wine, which is our Vege∣table Mercury, and the true water of the Philosophers. Con∣cerning which, see in Ripley's secret Concord.]

V. Wherefore since the vulgar Spirit or Wine is such, it is evident that there is an Error in choosing of this Principle: for the true Principle, (which is the be∣ginning) is the Resolutive Menstruum [which is the Soul of Mercury, and this Tincture is a very Oyl, separate from its foul Earth and faint Wa∣ter] which, as we know, and according to the tradi∣tions of the Wise Philoso∣phers, is an Unctuous moi∣sture, which is the near∣est Matter of Our Vege∣table and Philosophick Mercury.

VI. The which Princi∣ple, Resolutive Menstruum, Near Matter, or Unctuous Moisture, Raymundus [in Cap. 6. and Cap. 8. of his Cla∣vis] does call Black, Black∣er than Black: The which Black thing or Matter I certainly know.

VII. But since Raymun∣dus saith, that this Resolu∣tive Menstruum, does come from Wine, or the Lees, or Tartar thereof, how is he to be understood? Truly, he himself unfolds the My∣stery: Our Water or Men∣struum, is a Metalline Water, generated of a Metalline Matter only: So that Ray∣mundus speaks, either of the Resolutive Menstruum or of the Resoluble Menstruum.

VIII. [This Menstruum springs from a Silver Wine, which does Naturally make a dissolution of its own Sulphur. It is apparent in the 11. Cap. of Raymundus, that Our Mercurial and Radical moi∣sture

is not only Congealed in∣to perfect Metal, by Vapour of its hot and dry Sulphur, but that also the same Metal∣line Water, being so termina∣ted in the form of a Me∣tal, after its Resolution in Ashes has power naturally of a Menstruum to dissolve Our Stone or Sulphur, and change it to its Vegetable Na∣ture, without prejudice or hurt to its own Nature.

IX. [Wherefore he says, that from whatsoever any thing does spring or grow by Na∣ture, that into the same it may again be resolved.]

X. If he (viz. Raymun∣dus) speaks of the first water or Resolutive Men∣struum; you are to under∣stand that it is (so as he speaks) not a Metalline Water, but after a certain manner: for this water of the Resolutive Menstruum, is both a Sulphurous and a Mercurial Vapour [Ignis and Azoth] and by reason of its Sulphurity, it burns with the fire.

XI. [This Resolutive Menstruum is our Vegetable Mercury, which is our Va∣pourous Menstruum, and eve∣ry burning water of Life, Aqua Vitae ardens, by whose attractive Virtue, the Body of the Volatile Spirit, being fixed by the fire against Nature, is dissolved naturally into the wa∣ter of Philosophers, and ex∣alted and lifted up from its Salt and Combustible Dregs into 〈◊〉〈◊〉 Mercurial and Natural substance, which must be Fermented with the Oyl of Sol and Luna, and then is made there of the great Elixir; with which Mercu∣rial substance we also coun∣terfeit Pearls and Pretious Stones.]

XII. We see also, that in Tartar dryed only in the Sun, there are certain Mer∣curial Qualities shining and giving of light to the Eye, but the kind of Metals is a Composition of Sulphur and Argent Vive. And there∣fore, if he means after this sort, then the Resolutive Menstruum, may be taken for a Metalline water; for

otherwise it is not Answer∣ed.

XIII. Again, Raymun∣dus proves clearly to the contrary, where he answers him who demanded of him; in what is the Vegeta∣ble Mercury, in Gold or in Silver? It is (saith he) a simple Coessential substance, the which is brought from its own Concrete parts and proper Veins, to such a pass or point by the Dissolutive Menstruum, that by Virtue of the simple and Co-essen∣tial substance, they are able to multiply their similitudes in Mercuries, which have none in themselves, and are also apt Medicines for Mens Bodies, and to expel and put away from them many Diseases, & to restore to the Old and Aged, their former Youth, and preserve them in Health so long a time as God has designed them to Live.

XIV. [This Coessential sub∣stance is Our White and Red Tincture by whom these Earths that are wanting, are multi∣plyed in Tincture, whereby they are made Elixirs, to purge Metals, and a Medicine for Man's Body.]

XV. Therefore, Our true Metalline Water is an Uctu∣ous humidity of the Body dissolved to the similitude of Black Pitch, Liquid and Melted; and this Unctuous and Black humidity is called the true Resoluble Menstruum. And because we shall af∣terwards demonstrate the true Resolutive Menstruum, required in this Work, we will here only declare from what principles, and how the said Resolutive Menstru∣um is drawn.

XVI. [Our Metalline Wa∣ter is separated from the Body of Lunaria, which is its termi∣nated and Radical humidity in the kind and Color of White shining Silver, and its Body, is Our black Sulphur: There∣fore see Chap. 63. in the Lu∣nary Branch, and in his Clavis where you will find the Radi∣cal humidity to be the true Mer struum wherewith the solemn dissolution of its own black. Body is made.]

XVII. Raymundus doth say, that an Unctuous Hu∣midity is the last comfort and support to the Humane Body, which what it is, is manifest to the Philosophers, it makes a noise or sound in the Vessel, and is Distilled with a great deal of Art. He also saith, that Our Stone is made of the hottest Matter or substance in Na∣ture: And I say that Wine is hot; but there is another thing which is much hotter than Wine, whose sub∣stance, by reason of its ex∣ceeding Airyness or Spiritu∣osity is most quickly inflam∣ed by the Fire.

XVIII. And the Lees, or Tartar, and Dregs of this Unctuous humidity, is gross, like the Rinde or Bark of a Tree: and the same Tartar is blacker than the Tartar of the black Grape of Cata∣lonia, for which cause it is called by Raymundus, a Black, more Black than Black. [By these Lees, or Tartar and Dregs, is meant the Lees of our Silver Wine, sepa∣rated from the Lunary Body.]

XIX. And because that this humidity is Unctuous, therefore it better agrees with the Unctuosity of Me∣tals, than the Spirit drawn from Common Wine; for through its Liquefactive Vir∣tue, Metals do Melt, and are made flowing and moist in the Fire; the which Opera∣tion truly the Spirit of Common Wine cannot do.

XX. For the Spirit of Wine, how strong soever it be, is (comparatively) but clear Flegm or Water: whereas contrariwise, in Our Unctuous Distilled Spi∣rit, there is no watrishness at all. But this thing being rare in our parts, as well as other Countries, Guido Mon∣tanor found out another Un∣tuous humidity, which swims upon other Liquors, which humidity proceeds from Wine, which Raymundus, & Arnoldus knew, with some others, but they taught not how it should be obtained.

XXI. [Our Tincture in Di∣stilling, is separated both from the Flegm and its gross Faeces, till it be like an Oyl, and that is the Soul of Mercury, which is Air and Fire, separate from

its two extreams; and so it be∣ing an Unctuous moisture, is the mean. See the first and last Chapter of Raymund's Codicil.]

XXII. Notwithstanding, Raymundus saith, it must be drawn from Death, and from the Faeces of Wine by rectification, that it may be acuated in Di∣stillation by hot Vegetable substances, thereunto apper∣taining, as Pepper, Euphor∣bium, &c. for without these things he saith, the Virtue thereof is not sufficient, but by long time to dissolve Metals.

XXIII. [Raymundus saith in the end of his natural Ma∣gick, that there is a Salt made of the Lees or Tartar of Wine, or Aquae Vitae, called the Salt of Art and Mercury, without which Salt (saith he) there is nothing can be done: Also he begins his Practice with this Salt in the first and last Chap∣ter of his Codicil.]

XXIV. Wherefore as the same Philosopher affirms, among these things is this Menstruum one of the Se∣crets of this Art, whose Virtue must be increased by a wise management of the Matter: you must circulate this Menstruum in the Un∣ctuous humidity in a Vessel of Circulation, by rotation continually, an hundred and twenty days, in the hottest Fornace.

CHAP. LXX. The Remaining Process of the Vegetable Stone.

I. HItherto the Process of the Vegetable Stone has been long and Obscure; but that nothing may be doubtful to the pre∣judice of my professed Love to your Lordship, I say that all these things spoken by Raymundus are covered with the Mantle of Philosophy. Truly his intention is that there should be made a dis∣solution with the Spirit of Wine, but that this Spirit of Wine should be joyned with another Menstruum reso∣luble,

without which Re∣solution can never be at∣tained.

II. [Here the two Spirits are joyned together, the Vege∣table Menstruum or White Oyl of Tartar, and our Metalline Oyl.]

III. And that Menstruum Resoluble is generated only of a Metalline kind: for it is a potential or mighty Va∣pour, being in every Me∣talline Body, joyning toge∣ther two extreams, Sulphur and Argent 〈◊〉〈◊〉.

IV. And so indeed after this sort, Our water is a Metalline water, which be∣cause it does savour of the Nature of either extream, it therefore brings our Resolu∣tive Menstruum into Act.

V. Now how this Men∣struum, which is Unctuous, Moist, Sulphurous, and Mer∣curial, agreeing with the Nature of Metals, and wherewith Bodies must be Artificially Dissolved, may be had, we will here shew by clear practice.

VI. Take the sharpest humi∣dity of Grapes, and in it being Distilled, dissolve the Body, well Calcin'd into a Redness, into a Cyrstalline clear and Ponderous water, the which Body Calcin'd into Redness, is of the Masters of this Science called Sericon.

VII. [Now comes in the Practice of Pupilla, of the dissolution of the Red Lyon, for the Fire of Nature, called also Red Lead, Red Coral. Sericon is of the Nature of Black Pepper, Euphorbium, &c. of a hot biting and fiery Nature, all which things are spoken only by way of Com∣parison.]

VIII. Then of this Cry∣stalline water, let there be made a Gum, the which in Taste will be like to Alum. This Gum by Raymundus is called Vitriol Azoth, from which let there be drawn with a gentle Fire, first a weak water, with no more Taste or sharpness than simple Well water. [Fresh∣er water there is none in Taste, yet will it never Consume or

Waste, tho' it be used never so often; nor will it be ever less in quantity.]

IX. And when the White Fume shall begin to appear, change your Receiver, and Lute it strongly, that it breath not forth; so shall you have our burning wa∣ter, Our Aquae Vitae, and Resolutive Menstruum, (the which before was Resolu∣ble) a Vapour potential, a mighty Vapour, able to dis∣solve Bodies, to Putrifie, and to Purifie, to divide the Elements, and also to ex∣alt theEarth into a wonder∣ful Salt, by the force of its attractive Virtue. This is our Fire of Nature.

X. This water has a bit∣ter sharp Taste upon the Tongue, and also a kind of stinking Menstruum: and because it is a water which is very Spirituous and Vo∣latile, therefore within a Month after it is Distilled, it ought to be put upon its Calx. When it is Affused upon the Calx, it will with∣out any external Fire, boil if the Vessel be closely shut; and it will not cease to Fer∣ment or work, till it be all dryed up into the Calx.

XI. Therefore you must put no greater a quantity of it to the Calx, but what may just cover it as it were, and so proceed, [when the Fornace is dryed up] to the whole Complement there∣of, (as in the Operation of the Compound water,) and as the work requires.

XII. And when the Elixir shall be brought into a Pur∣ple Color, then let it be dis∣solved with the aforesaid Vegetable Menstruum into a thin Oyl, the same Men∣struum being first rectified, and let the same by the Cir∣culation of the Spirit of our water be fixed; so will it have Power to transmute or change all Bodies into pure Gold, and to Heal and Cure all Infirmities and Diseases in Man's Body, ten thousand times better than all the Potions and Pre∣scriptions of Galen or Hippo∣crates.

XIII. This Elixir is the

true Aurum potabile, and no other; for it is made of Gold Elementated and Cir∣culated by the spirituous wheel of Philosophy; and it is so wrought with the Air, Gass, potency, or spirit of Mercury dissolved by its self, sublimed and rectified, as that the body of Gold by it may not only be curiously and exquisitely Elixirated; but also that it may then af∣terwards be brought to such a perfection by this our Art, as to be applied profitably to the most desirable work.

XIV. Thus you may see, we have hid nothing con∣cerning this our desired Elixir of the Vegetable Stone: I shall now proceed to that of the Animal Stone, which is but a work of three days; and in three days will be compleatly ended. My advice to you is, not to ga∣ther the Leaves of Words; but the Fruits of Works, the profit of the things sought after.

XV. And know that in this Work, I have not so much affected the Curiosity of Language, or Elegancies of Stile, as the denudating the Essential Verity, and exposing the very Power of Truth to your View, which by reason of my haste I have now concisely done in few words.

CHAP. LXXI. Of Our Animal Stone.

I. WE now come to reveal the most noble and High Secret of Secrets, viz. the Mystery of our Animal Stone desi∣red of all Mankind, and the way and manner of its Elix∣iration. But this Animal Elixir is neither from Wine, as it is Wine, nor from Eggs, Hair or Blood, as they are such things, but only from

the Elements: And these Elements we ought to search out, in the Excellency of their exceeding Simplicy and Rectification.

II. The Elements as Ro∣ger Bachon saith, are the Roots of all things, the Mo∣thers of every thing: yet the Elements of the said things do not enter into the Work of this Our Elixir; but only by the Virtue and Commixtion of those Ele∣ments, with the Elements of Spirits, and Bodies of Metals.

III. Yet so indeed as Ro∣ger Bachon saith, the Ele∣ments of those things afore∣said do so enter in as to pierce through [tho' not to dwell there] and to Accom∣plish this Our great Elixir.

IV. Notwithstanding a∣mong all those things which be Natural, (as all the rest be, which Philosophers have taken,) there is one thing yet, which is found more pretious, more excellent, more proper, and more Na∣tural than all the rest, for this our purpose.

V. The which one thing, because it is more excellent than all the rest, the Philo∣sophers have taken for the nearest; because of the sin∣gular perfection which God has given to the Microcosm or lesser World, in whom are not only the Idea's of the Courses and effects of the Planets, Stars, and Aste∣risms, but also the Com∣plexions, humours, Spirits, and Natural Virtues of the Elements.

VI. And therefore con∣sider the most noble Bird of Hermes, which when the Sun is in Aries, begins to fly; and as it is advised, so let it be brought forth and sought for. Seek out the true Sul∣phur from his Mine or Mine∣ra, not being corrupted, for the whole perfection lies in the uncorrupt Sulphur.

VII. This is our Stone, the which as Aristotle saith, in his Secret of Secrets, is generated in the Dunghil, High-ways, and must be divided into four parts: be∣cause saith he, each part has

one Nature, the which parts must be joyned together again, till they resist or strive no more; when they are joyned unto it, it shall be White; is Fire, Red; as you please.

VIII. But understand, that this Division, must not be a Manual Division, [but in Power and Effect,] where∣fore, let this one thing which all Men have (its over-flowing Flegmatick property being somewhat Evacuated) be put into Ke∣mia or proper Vessels, which Seal up Philosophically; let it putrifie in a moist Fire a long Season, into a black thickness.

IX. Then by the second Degree of Fire, let it be Coagulated into a dryness, after many Bublings, which it will make, wherein shall shine innumerable Colors: and when all that which is fine and subtil, shall Ascend upwards [or sublime] in the Vessel moft White, like as the Eyes of Fishes, the work is compleat in the first part.

X. This truly is a marve∣lous thing, more to be wondred at, than any Mi∣racle of Nature, for then the self same White, has fully the Nature of White Sulphur, not Burning [or Sil∣ver,] and is the very Sulphur of Nature and Argent Vive.

XI. Let some quantity of Luna be added to it in the manner of an Amalgama; then it brings forth, by Ope∣ration, or generation of White into White; and the same thing worketh it into Red, and is made compleat into Red, by a greater Di∣gestion in the Fire.

XII. Then, as the Philo∣sophers advise, let the two Sulphurs, viz. the White and the Red be mingled with the Oyl of the White Elixir, that they may work the more strongly; upon which, if the Quintescence of the Vegetable Stone shall be fixed, you shall have the highest Medicine in the World, both to Heal and Cure Humane Bodies, and to transmute the Bodies of Metals into the most pure and fine Gold and Silver.

CHAP. LXXII. The Reserved Secret Explicated.

I. AND now we are drawing near to the end of this work, we shall hereunto add and Ex∣plicate one Secret, even our reserved Secret, hitherto Buried in the Abyss of AEnig∣ma's and deep Silence.

II. We say that the Body of the Volatile Spirit, fix∣ed, by Fire against Nature, ought to be dissolved in the Vegetable Water, that is to say, in our Vaporous Men∣struum; not in water of the Cloud, but in water of the Philosophers.

III. In which Dissoluti∣on, the Body is made light, for its more pure and subtil part is lifted up [or sublimed] from Salt and Combustible Faeces, by Virtue of the water attractive: which is more clear than the water of the Margarite, as I have seen.

IV. And of this substance Fermented with the Oyl of Luna or Sol, is made the great Elixir, for the trans∣mutation of imperfect Bo∣dies.

V. It must oftentimes be dissolved and Coagulated with its Ferment, that it may work the better; and with this said Mercurial sub∣stance, thus Elevated [or sublimed] we Counterfeit the most pretious Margarites or Pearls, not inferior to the sight, to the very best that ever Nature produced.

VI. And with these Arti∣ficial pretious Stones, we shall finish the discourse of Our pretious Stones, [Mineral, Vegetable, and Animal] the abscondite Mysteries of which, being by the Wise and upright Sons of Art pru∣dently kept Secret.

VII. I Pray the most Good and Gracious God, to open and reveal the same, at one time or another, even as it shall please him, to his despi∣sed Servants and little ones.

VIII. O most incomprehen∣sible light, most Glorious in Majesty, who with the Chari∣ty of thy Heavenly Rays dost Darken our Dimmer Light; O substantial Unity, the Di∣vine three, the joy and Re∣joycing of the Heavenly Host, the Glory of Our Redemption.

IX. Thou most Merciful, the Purifier of Souls, and the perpetual subsistance; O most Grations, through daily Dan∣gers and Perils which thou suffers us to undergo, and through this Vexatious vail of Vanity, bring us to thy heaven∣ly Kingdom.

X. O Power and Wisdom, thou goodness inexplicable, up∣hold us daily, and be Our Guide and Director, that we may never displease thee all the days of our Lives, but obey thee, as Faithful Professors of thy Holy Name.

XI. Early, even betimes O Lord, hear thou my Prayers, by the Virtue of thy Grace, help forward my desires, and enable me I beseech thee to perform thy Holy Will.

XII. O most excellent Foun∣tain, boundless in Treasures, thou scatterest thy good things without measure amongst the Sons of Men, and thou makest every other Creature to partake of thine especial kindness.

XIII. Thou art worthy O Lord, to behold the Works of thy Hand and to defend what thy Right Hand has planted, that we may not live un∣profitably, nor spend the course of our Years in Vanities.

XIV. Grant therefore we beseech thee, that we may live without falshood and deceit, that avoiding the Great dan∣ger of a sinful course of Life, we may escape the Snares of Sin.

XV. And as I Renounce the Loves of the things of this Life, and the Concupiscences or Lusts thereof, so accept of

me thy Servant, as a true and Spontaneous Votary, who wholly depends on thy goodness, with all Confidence, possessing nothing more.

XVI. We submit our selves to thee, for so it is fit; vouch∣safe thy Light to discover to us the Immortal Treasures of Life; shew us thy hidden things, and be merciful and good un∣to us.

XVII. Among the rest of thy Servants who profess thy Name, I offer my self with all humble Submission; And I beseech thee O Lord, to for∣give me, if I open and reveal thy Secrets to thy Faithful Ser∣vants.

Amen.

CHAP. LXXIII. Ripley's Philosophical Axioms out of the Thea∣trum Chymicum.

I. OUr Stone is called the Microcosm; One and Three; Magnesia and Sulphur and Mercury, all pro∣portioned by Nature her self. Now understand that that there are three Mercu∣ries, which being the Key of the whole Science, Ray∣mundus calls his Menstru∣ums, without which, no∣thing is to be done in this Art: but the Essential Mer∣cury of the Bodies is the chief material of our Stone.

II. Our Stone is a Soul and a substance, by which the Earth does receive its splendor: what other thing is Sol or Luna, than a Terra Munda, a pure Earth, Red and White? The whole Composition we call Our Plumbum or Lead, the Qua∣lity of whose splendor pro∣ceeds from Sol and Luna.

III. No impure Body, one excepted, which the Philosophers vulgarly call the Green Lyon, (which is the Medium which Con∣joyns the Tinctures between

Sol and Luna with perfecti∣on) does Enter into our Ma∣gistry.

IV. These Menstruums you ought to know, without which no true Calcination, or natural dissolution can possibly be done. But our principal Menstruum may be said indeed to be Invi∣sible or Spiritual; yet by the help of our Aqua Philo∣sophica secunda, through a separation of the Elements, in form of clear water, it is brought to light, and made to appear.

V. And by this Menstru∣um with great Labour is made the Sulphur of Na∣ture, by Circulation in a pure Spirit; and with the same you may dissolve your Body after divers manners: and an Oyl may be extra∣cted therefrom, of a Golden Color, like as from Our Red Lead.

VI. 1. De Calcinatione. Calcination is the Purgati∣on of our Stone, restoring it to its own Natural Color, inducing first a necessary dissolution thereof, but nei∣ther with Corrosives, nor fire alone, nor A. F. nor with other Burning waters, or the Vapour of Lead, is our Stone Calcined; for by such Calcinations, Bodies are de∣stroyed, for that they dimi∣nish their humidities.

VII. Whereas in our Cal∣cination the Radical humi∣dity is Augmented or mul∣tiplied, for like increases like; he which knows not this knows nothing in this Art. Joyn like with like, and kind with kind, as you ought; every seed answers and re∣joyces in seed of its own kind: and every Spirit is fixed with a Calx of its own kind or Nature.

VIII. The Philosophers make an Unctuous Calx, both White and Red, of three Degrees, before it can be perfected, that shall melt as Wax, till which it is of no use. If your water shall be in a right or just propor∣tion with your Earth, and in a fit Heat, your Matter will Germinate, the White together with the Red,

which will endure in a per∣petual Fire.

IX. Make a Trinity of Unity, without dissention; this is the most certain and best proportion: and by how much the lesser part is the more spiritual, by so much the more easily will the dissolution be perform∣ed: drown not the Earth with too much water, lest you destroy the whole Work.

X. 2. De Dissolutione. Seek not that in a thing which is not in it, as in Eggs, Blood, Wine, Vitriol, and the o∣ther middle Minerals; there is no profit to be had in things not Metallick: In Metals, from Metals, and by or through Metals, Me∣tals are made perfect.

XI. First make a Rotati∣on of all the Elements; and before all things, convert the Earth into water by dis∣solution: Then Dissolve that Water into Air, and then make that Air into Fire: this done, reduce it again into Earth, for otherwise you labour in vain.

XII. Here is nothing be∣sides the Sister and the Bro∣ther; that is, the Agent and the Patient, Sulphur and Mercury, which are gene∣rated Co-essential substan∣ces. The dissolution of one part of the Corporeal Sub∣stance, causeth a Congela∣tion of another part of the spiritual.

XIII. Every Metal was once a Mineral Water, wherefore they may all be dissolved into Water again; in which Water are the four repugnant Qualities with di∣versity. In one Glass all things ought to be done, made in the form of an Egg, and well closed.

XIV. Let not your Glass be hotter than you can en∣dure your naked Hand up∣on, so long as your matter is in dissolution: When the Body is altered from its first form, it immediately puts on a new form.

XV. 3. De Dispositione. Beware that you open not your Glass, nor ever move

it, from the beginning of the work to the end there∣of; for then you will never bring your work to perfe∣ction. Dry the Earth till it becomes thirsty in Calcina∣tion, otherwise you Act in vain. Divide the matter into two parts, that you may separate the subtil from the gross, or thin from the thick, till the Earth remains in the bottom of a Livid Color.

XVI. One part is Spiri∣tual and Volatile; but they ought all to be converted to one matter or substance. And distil the Water, with which you would Vivifiethe Stone, till it be pure & thin as water, shinning with a Blew Livid Colour, retaining its Figure and Ponderosity: with this Water Hermes moistens or waters his Tree, whilst in his Glass, and makes the Flowers to in∣crease on high.

XVII. First divide that, which Nature first tyed to∣gether, converting the Es∣sential Mercury into Air, or a Vapour, without which natural and subtil separation, no future Generation can be compleated.

XVIII. Your Water ought to be seven times sublimed, otherwise there can never be any natural Dissolution made; nor shall you see any Putrefaction like Li∣quid Pitch; nor will the Colors appear, because of the defect of the Fire Ope∣rating in your Glass.

XIX. 4. De Ignibus. There are four kinds of Fires which you ought to know; the Natural, the Innatural, that contrary to Nature, and the Elemental, which burns Wood: These are the fires we use, and no others.

XX. The Fire of Nature is in every thing, and is the third Menstruum. The Innatural Fire is occasional∣ly so called, and it is the Fire of Ashes, of Sand, and Baths for putrefying: and without this no Putrefaction can be done.

XXI. The Fire against Nature, is that which tears

Bodies to pieces or Atoms; which is the fiery Dragon, violently burning like the fire of Hell. Make there∣fore that your fire within, in your Glass, which will burn the Bodies much more powerfully than the vulgar Elemental fire can do.

XXII. 5. De Conjunctione. Conjunction is the joyning together of things separated, and of differing Qualities; or the Adequation or bring∣ing to an equality of princi∣ples: he which knows not how to separate the Ele∣ments, and to divide them, and then to conjoyn them again, errs, not knowing the true way.

XXIII. Divide the Soul from the Body, and get that, for it is the Soul which causes the perpetual Con∣junction: the Male, which is our Sol, requires three parts; and the Female which is his Sister, nine parts; then like rejoyces with like for ever.

XXIV. Certainly Disso∣lution and Conjunction, are two strong principles of this Science, tho there may be many other principles be∣sides.

XXV. 6. De Putrefactione. The Destruction of the Bodies is such, that you are diligently to Conserve them in a Bath, or our Horse-Dung, viz. in a moist heat for ninty days Natural: but the Putrefaction is not com∣pleatly Absolved, and brought to whiteness, like the Eyes of Fishes, in less than 150 days; the blackness first appearing, is the Index or Sign, that the matter draws on to Putre∣faction.

XXVI. Being together Black like Liquid Pitch, in the same time, they swell and cause an Ebullition, with Colors like those of the Rainbow, of a most beau∣tiful aspect; and then the water begins to whiten the whole Mass.

XXVII. A temperate heat working in moist Bodies, brings forth blackness, which having obtained, there is

nothing that you need fear for in the same way, the Germination of our Stone does follow, and forthwith, to wit, in the space of thirty [or Forty] days, you have Gas, or Adrop, which is our Uzifer or Cinnabar, and our Red Lead.

XXVIII. Takeheed to defend your Glass from a Violent Heat, and a sudden Cold; make use of a mo∣derate Fire, and beware of Vitrification. Beware how you bind up your matter; mix it not with Salts, Sulphurs, nor the middle Minerals; let Sophisters prate what they will, Our Sulphur and our Mercury are found in Metals only.

XXIX. 7. De Coagulatione. Coagulation or Congelati∣on is the induration or hard∣ning of things, in Calore Can∣dido, and the fixing of the Volatile Spirit. The Ele∣ments are forthwith convert∣ed, but the Congelation is no way impeded, for those things which are Congeal∣ed in the Air, melt or soften not in the Water; for if so, Our work would be destroy∣ed, and come to nothing.

XXX. When the Com∣positum is brought to White∣ness, then the Spirit is Uni∣ted and Congealed with the Body; but it will be a good length of time before such a Congelation will appear in the likeness or Beauty of Pearls. The cause of all these things is the most tem∣perate heat, continually working and moving the Matter. Believe me also, that your whole Labour is lost, except you revivifie your Earth with the Water, without that you shall never see a true Congelation.

XXXI. This Water is a Secret drawn from the Life of all things existing in Na∣ture; for from Water all things in the World have their first beginning, as you may easily perceive in ma∣ny things. The substance or Matter is nourished with its proper Menstruum, which the Water and the Earth only produce, whose proper Colour is Greenness.

XXXII. Understand al∣so that our fiery Water thus acuated is called the Men∣strual Water, in which Our Earth is dissolved, and na∣turally Calcined by Conge lation; when you have made seven Imbibitions, then by a Circumvolution, putrifie again all the Matter without addition, beholding in the first place the blackness, then the Whiteness of the Con∣gealed Matters.

XXXIII. Thus your Wa∣ter is divided into two parts: with the first part, the Bodies are purified: the second part is reserved for Imbibitions; with which afterwards the Matter is made black, and presently after with a gentle fire, made White, then reduce to Redness.

XXXIV. 8. De Cibatione. Cibation, is the Feeding or Nourishing of our dry Mat∣ter with Milk and Meat, being both administred mo∣derately, till it is reduced to the third Order: you must never give so much as to cause a suffocation, or that the Aqueous humour should exceed the Blood: if it drinks too much, the work will be hurt.

XXXV. Three times must you turn about the Philo∣sophick Wheel, observing the Rule of the said Cibati∣on, and then in a little time it will feel the Fire, so as to melt presently like Wax.

XXXVI. 9. De Sublima∣tione. Sublime not the mat∣ter to the top of the Vessel, for without Violence, you cannot bring it down to the bottom again; by a tempe∣rate heat below, in the space of 40 days, it will become black and obscure. When the Bodies are purified, let them be sublimed by de∣grees more and more, till they shall be all elevated or converted into Water.

XXXVII. We use Subli∣mation for three Causes. First, that the Body may be made spiritual. Secondly, that the the Spirit may be made Corporeal aud fixed with it, and become Consubstan∣tial with it. Thirdly, that it may be purified from its Original Impurities; and its Sulphurous Salt may be

diminished, with which it is infected; subliming it to the Top, as White as Snow.

XXXVIII. 10. De Fer∣mentatione. Fermentations are made after divers man∣ners, by which our Medi cine is perpetuated. Some dissolve Sol and Luna into a certain clear Water; and with the Medicine of them, they make the same to Coagulate, or be Coagu∣lated, but such a Fermenta∣tion we propose not.

XXXIX. This only is our Intention, that first you must Break, or Tear, or Grind the matter to Atoms, before you Ferment it: Mix then presently your Water and Earth together; and when the Medicine shall flow like Wax, then see the above mentioned Amalga∣mation, and put forth the same; and when all that is mixed together, above or on the top of the Glass, (being well closed,) make a Fire, till the whole be Fluxed; then make projection as you shall think fit, because it is a Medicine wholly per∣fect: Thus have you made the Ferment both for the Red and the White.

XL. The true Fermenta∣tion is the Incorporation of the Soul with the Body, re∣storing to the same the Na∣tural Odour, Consistency, and Colour, by a Natural Inspissation of the separated things. And as the Magnet draws Iron to it self, so our Earth by Nature draws down its Soul to it self, Ele∣vated with Wind: For with∣out doubt, the Earth is the Ferment of the Water, and by Course or Turns, the Water is the Ferment of the Earth.

XLI. We make the Wa∣ter most Odoriferous, with which we reduce all the Bo∣dies into Oyl, with which Oyl we make our Medicine flow. We call this Water a Quintessence, or the Pow∣ers, and it Heals or Cures all humane Diseases. Make therefore this Oyl of Sol and Luna, which is a Ferment most fragrant in smell.

XLII. 11. De Exaltatione. Ex∣altation differs a little from Subli∣mation, if you understand aright the words of the Philosophers. If therefore you would Exalt your Bo∣dies, sublime them first with Spiritus Vitae; then let the Earth be subtilia∣ted by a Natural rectification of all the Elements; so shall it be more pretious than Gold, because of the Quintessence or Powers which they contain.

XLIII. When the Cold does over∣come the Heat, then the Air is con∣verted into water, & so two contra∣ries are made by the way, till they kindly conjoyn and rest together: after this manner you must work them, that they may be Circulated, that they (one with another) may speedily be Exalted together. In one Glass well Sealed, all this Operation is to be done, and not with hands.

XLIV. Convert the Water into Earth, which will quickly be the Nest of the other Elements; for the Earth is in the Fire, which rests in the Air. Begin this Circulation in the West, then continue it till past the Meridian, so will they be exalted.

XLV. 12. De Multiplicatione. Mul∣tiplication is the thing which makes the augmentation of the Medicine, in Color, Smell, Vertue, and Quan∣tity; for it is a Fire, which being Excited, never dies, but always dwells with you, one spark of which is able to make more Fire by the Virtue of Multiplication.

XLVI. He is rich which has but one Particle or Grain of this our Elixir, because that Grain is possi∣ble to be augmented (by one way) to Infinity: if you dissolve this our dry Pouder, and make a frequent Coagulation thereof, you will aug∣ment it, and so you may Multiply it, till it increases in your Glass, into the form of a Tree, and which Hermes calls a Tree, most Beauti∣ful in Aspect. Of which one Grain may be Multiplied to an hundred, if you know how wisely to make your Projection.

XLVII. Our Elixir, the more fine and subtle it is made, so much the more compleatly it tinges, and disperses its Tincture. Let your Fire be kept equally close, Evening and Morning; so much the longer you keep the Fire, so much the more profitable it will be; and Multiply more and more in your Glass, nourishing your Mercury in its enclosure, whereby, you will have a greater Treasure than you could desire.

XLVIII. 13. De Projectione. If your Tincture be true and not Va∣riable, you may prove it in a small quantity thereof, either in Metal or Mercury: It cleaves thereto as Pitch, and so Tinges in Projection, that it is able to endure the strong∣est Fire: But many through Igno∣rance destroy their work, by ma∣king Projection upon an impure Metal.

XLIX. See that you Project your Medicine upon your Ferment, so will that Ferment be Brittle as Glass: Project that Brittle Medicine upon pure Bodies, so have you Sil∣ver or Gold, enduring the severest Test.

L. Give not liberty to the Reins left you sin, but Religiously Fear and serve the Lord your God; think your self alway before the Tribu∣nal of the most high, the great Judge and Rewarder of Mankind, who will return to every Man ac∣cording to his works.

LI. 14. Recapitulatie. Take head

diligently to the Latitude of our Stone, and begin in the Occident, where the Sun sets, where the Red Man and White Wife are made one, conjoyned and Married by the Spi∣rit of Life, that they may live in Love and Quietness.

LII. The Earth and Water, are joyned in a fit proportion; one part of Earth or Body to three of Spirit, which is 4 to 12. and is a good proportion: you must take three parts of the Female to one of the Male: by how much less there shall be of the Spirit in this Dispen∣sation, Conjunction, or Marriage, by so much the sooner will the Calci∣nation be Absolved.

LIII. The Calcination perform∣ed, then you must dissolve the Bo∣dies, divide, and Putrefie them; and all the Secrets of our other lower Stars will have a perfect Coherence and understanding with the Poles of our Heaven, and will appear with inexplicable Colors of Light and Glory, Transcending in Lu∣sture and Beauty, all other things in the World, and all this before the perfect Whiteness.

LIV. And after the perfect Whiteness, you will have a Yellow, the false Citrion Colour: after∣wards the Blood Red, unchangable for ever, will be be manifest; so have you a Medicine of the third Order in its kind, which may con∣tinually be Multiplied. But this you must not in the least be Igno∣rant of, that the RED MAN does not Tinge, nor yet his WHITE WIFE, till they themselves are first Ting∣ed with our Tincture or Stone.

LV. When therefore you pre∣pare your Matter by this our Art; hide your Bodies all over, an I lay open their Profundiries or In-sides, destroy the first quality of all your Materials, and the more excellent second qualities, which in these you must separate; and in one Glass, and by one Government and Or∣der, convert the four Natures into one.

LVI. The Red Elixir must be divided into two parts, before it be Rubified, which put into two Glas∣ses; and if you would have a dou∣ble Elixir, one of Sol, and another of Luna, do thus:

LVII. With Mercury multiply presently theMedicine into a great quantity, if you have at first only so small a quantity as a Spoonful: then may you multiply them to∣gether into a White and Red Me∣dicine, which by Circulation you must convert into a perfect Oyl ac∣cording to our directions; and this Multiplication from your first small quantity may be continued, should you live a thousand Years. These Oyls will fix Crude Mercury into perfect Sol and Luna.

LVIII. This pure and fixed Olea∣ginous substance, Raymundus calls his Basillsk, whose Explication is so easie to be understood; that it needs no more Words.

LIX. For our Metals are nothing else, than our two Minerae, viz. those of Sol and Luna, as Raymundus wise∣ly Notes; The Splendor of Luna, and the Light of shining Sol. In these two Minerae, the Secret dwells; tho' the Splendor may for a while be hid from your Eyes, which by the help of Art, you may easily bring to light.

LX. This hidden Stone, this one thing, purifie it, wash it in its own Liquor, Water or Blood, till it grows White; then prudently Ferment it, so have you the Summ and Perfection of the whole Work.

FINIS.