Ripley reviv'd, or, An exposition upon Sir George Ripley's hermetico-poetical works containing the plainest and most excellent discoveries of the most hidden secrets of the ancient philosophers, that were ever yet published / written by Eirenæus Philalethes ...

AN EXPOSITION UPON THE Fourth Gate, Which is CONJUNCTION.

The Fourth Gate Opened, Which is CONJUNCTION.

After the Chapter of Natural Separation, By which the Elements of our Stone disse∣vered be, The Chapter here followeth of secret Con∣junction, Which Natures repugnant joyneth to perfect unity, And so them knitteth that none from others may flee, When they by the Fire shall be examinate, They be together so surely conjungate.

HAving run through the Chapter of Separation with a plain stile, we shall now come to the life of all, which is Conjunction; for we seek not a thing which may be capable of Se∣paration, but which may abide in all tryals, the parts being impossible to be

separated one from another, for so our Tincture ought to be, or else it will be wholly unprofitable for our purpose. For Separation is but the middle motion, by which we pass from the unary simpli∣city of Gold, to the millenary plusquam perfection of our Stone; before which can be attained, there must be a loosing of the Compages of the Body, that so the Spiritual Fire, or Tincture may be set loose; which being loosed, will certainly multiply it self with that by which it was dissolved, with which it is necessary that it should Radically be mixed and united, so as that both the dissolvent and the dissolved may make one together.

This then is the benefit of our Water, that it doth not only reduce, open and mollifie our Body, and cause it to send out its Seed, but it is actually recongea∣led with the fermental virtue of this se∣minal influence of Gold, that it becomes together with the Body, one new Body perpetually united.

So that although our Water be vola∣tile when it is first taken, yet notwith∣standing after it hath first made the Body

no Body, but a Spirit, in which spiritua∣lizing the Virtue or Tincture is augmen∣ted; after that the Body by Congela∣tion, makes this no Spirit but a Body, by which the fixity is advanced mightily, so that both will endure all Fire.

For it is not only an apparent union that is made, but real, so real that the Spirit and the Body pass one into ano∣ther, penetrating each others dimensions, the Spirit being one with the Body, and the Body being the Spirit, the Form swallowing up the Matter in unity, so that all becomes really Tincture.

And therefore Philosophers give this defi∣nition, Saying this Conjunction is nothing else But of dissevered qualities a Copulation, Or of principles a Coequation as others tells. But some men with Mercury that Apotheca∣ries sells, Meddleth Bodies that cannot divide Their Matter, and therefore they slip aside.

OF this Operation Philosophers make a great Mystery, and speak of it

very hiddenly, in respect to the terminus of it, which they call the hour of the Stones Nativity, in which they say many mar∣vels will appear, for all the colours that can be invented in the World will be then apparent.

Some say their Conjunction is our re∣conciliation of Contraries, a making friendship between Enemies, because in that time the volatile is still ascending and descending upon the fixt: this is by them ascribed to Contrariety.

Others measuring all sublunary things by the rules of Symmetry and Ametry, do ascribe this Operation (which they for similitude sake compare to a Duel) to the over-prevailing of one principles qualities above the qualities of the other, and therefore they define Auriety to be the Anaticalness of the four Elements in mixture, each in his quality acting pro∣portionable to the resistance of its con∣trary, & vice versa. But this is but an Entanglement, in which the Chymists stumble upon School Academical Princi∣ples: I had rather embrace their Secret, as for Operation; but for Philosophy,

jump with that noble Bruxellian, whose promised Treatises when the World shall enjoy, I suppose they will be the pro∣foundest piece of Philosophy that ever was revealed to the World: which I ad∣mire not so much for his Experiments, of none of which I am ignorant, nor Para∣celsus to boot, many, yea most of which are far harder (though sooner wrought) than the Elixir, and the Alchahest is a hundred times more difficult; but what I most ho∣nour in that noble Naturalist is, that he did search out the Occulta Naturae, more accurately then ever any did in the World. So that (setting aside the skill of this Mastery, of which I cannot find any footsteps in what of his is extant) I am confident he was without flattery Natures Privy-Counsellor, and for Phi∣losophical verity might have comman∣ded this Secret; but God doth not re∣veal all to all men, yet who knows what he may live to be Master of in this point too.

This I speak not to flatter him, who (besides what is evident to the whole World in his Writings) have no other

character of him, and to him I am like to remain a perpetual Stranger; yet could as heartily desire his acquaintance, as any mans I know in the World, and if the Fates prevent not mine intentions, by mine or his death, I shall endeavour familiarity with him. But this by the way.

To return whence I digressed; our final secret is first to unite the Spirit and Soul of our dissolving Water, that by the mediation of the Soul, the Spirit and Body may be conjoyned, and then after several Sublimations and Precipitations made for that end, that the Body may be spiritualized, and the Spirit corporalized, so fix together the Soul, Body and Spirit, the flying and the fixt, that all the Ele∣ments (to use Philosophers terms) may acquiesce and rest in this Nest of Earth, in which all the virtue of the superiours and inferiours is contained, both in power and act.

From what hath been said may appear, the strong passive delusion that hath ta∣ken many men of our Age, and former∣ly, who with the Chymist in Sendivogius,

cannot dream of any other Mercury, then that Mercury which is to be bought at Druggists, which they take and sublime variously to make it clean, and then with Hogheland mix it with Gold, applying all the words and sayings of Philosophers to this their mixture: But when the time comes that they should see the signs spe∣cified of the Philosophers, there they fail, it may be by reason of something exter∣nal to the Gold, (which it gets in folia∣ting, or the Mercury, which it gets in washing and purging, which though it be but little, yet it is enough in heat to give a light Tincture to the Superficies) they may with Hogheland, see a discolou∣red outside, which is nothing; for our Operation is not so trivial, that a man had need of Spectacles, and a most clear light to discern it: but it is so apparent, that a half blind man would be amazed at it, for our Body, even the perfect Body is divided, which common Mercury can never do, though a man bless himself ne∣ver so much in his mock-purgations.

But when as such Work-men have waited their time out, and it may be out

again, and see not blackness, then they run into another extreme, and share the fault of their errour (which was only in their Mercury, or withall in their propor∣tion for pondus and heat of external Fire) between both principles, and then say with Hogheland, our Mercury and our Gold are not vulgar, but they are some∣thing (no man knows what) which the Philosophers have called Gold and Mer∣cury; which yet are some strange thing which man never heard of, or some com∣mon thing, or some vile thing. Thus they vanish into smoak, and all for want of knowledge of our true Mercury.

For until the Soul be separate, And cleansed from its original sin With the Water, and throughly spirituali∣zate, The true Conjunction mayst thou never begin. Therefore the Soul first from the Body twine, Then of the corporal part and of the spiritual, The Soul shall cause Conjunction perpetual.

REmember then that thou get such a Mercury, which may destroy and con∣quer

thy Body; mollifie it, soften it, and draw out its Seed, and sever the Soul from it, by virtue of that Spirit which is in thy dissolving Water; Spirits naturally uniting with Spirits, as one flame will mix with another.

The Soul being thus severed from the Body, it will dry and rot as naturally as any other thing will, that hath its Soul separated. And as by the Water (which extracts the Soul) it dies and grows pu∣trid and black, so by the same Water it is washed from its filthy blackness; then the clean Soul having cleansed the Body, is united to it, that from that time the Body follows the Soul, and is moved al∣ways with it upon the Fire, flying and descending in the form of a Spirit, which is a wonder to behold.

This is our Secret so much esteemed, Conjunction, which is celebrated after the loosing, putrefying and purifying of our Body. This is the true process of our Work, according to the true exigency of Nature; first the Soul is to be divided from the Body, that is, grosness may be purged by corruption and rotting, and

the Spirit which is a form of light, and seminal, may, being let loose, multiply it self by the Spirit of the Water, and so being allied to the Body from whence it was drawn, and to the Water from whose Spirit it receives an increase in virtue and Tincture, it may unite both the Spirit and the Body with a perpetual bond. He who works thus, shall undoubtedly attain unto perfection.

Of two Conjunctions Philosophers mention make, Gross when the Body is with Mercury re∣incrudate; But let this pass; and to the second heed take, Which is, as I said, after Separation celebrate, In which the parties be left with least to colligate, And so promoted unto most perfect tempe∣rance, That never after may be repugnance.

BUt when as the Philosophers speak of Conjunction, it is warily to be con∣sidered of what Conjunction they do mean, for as it is a term very often used,

so is it very doubtfully to be taken. One Conjunction which they speak of is gross, which is properly Amalgamation, it is the first Operation after the preparation of the Mercury.

But this is not the Conjunction here to be understood, but a more secret by far, in which man worketh nothing at all, but stands by only and beholds Na∣tures Operation. And this work is done without any laying on of hands, and very quickly, when the Matters are prepared and made fit. This work is therefore called a Divine Work.

This Conjunction is far more intimate than the gross, for this is an union per minima, or intima, so that the essence of the one, enters the essence of the other, so as to make it but one substance.

This maketh a temper which man by no Art could make, for even as Water mixed with Water is inseparable, so is it now with these principles. Now is con∣cord, amity and friendship made, for now the hot and the dry, will embrace the cold and moist, and now patience is made between the Water and the Fire.

Thus causeth true Separation true Conjuncti∣on to be had, Of Water and Air, with Earth and Fire; But that each Element into other may be led, And so abide for ever at thy desire, Do as do Dawbers with Clay or Mire, Temper them thick, and make them not too thin, This do up-drying the rather thou shalt win.

THus the Proverb is verified, Aman∣tium irae amoris redintegratio est, for Love brought them together, Love par∣ted them with a seeming discontent, and at last Love unites them with a perpe∣tual tye, that they can no more part for ever, without a new Resolution in this dissolving Water, after they are first be∣come perfect.

Now the same thing is both moist and dry, hot and cold, according to the qua∣lities of the Elements, (that I may speak according to the usual voice of Philoso∣phers) for now is of two made three, and of three made four, and of four one;

the Quadrangle is turned into a Circle, to the amazement of Nature.

For the essence of one Element now penetrateth the essence of another, that is, the essential properties are so through∣ly mixed, that all four now make but one partaking of all.

These are those principles which God now hath conjoyned, and therefore no∣thing can separate: Rejoyce now, O Son of Art, for thou hast the Sun for thy Diadem, and the Moon Crescent for thy Garland.

That thou mayst the more certainly, easily and speedily attain to this, and that thy signs may the better and or∣derly appear, next to thy care of pre∣paring true and purged Mercury, and pure Gold, first be sure of thy mixture, mix them like as a Potter mixeth his Loam.

Be sure you do not over-glut your Earth with Water, nor cloy your Water with Earth, but impast them, and then grind them together as diligently as a Painter would grind his Colours; for the more exactly thou mixest them, the

better and sooner will they work one upon another in heat.

Then set thy Glass in a Furnace made for thy Work, and give a convenient Fire, in which it may boyl night and day perpetually, without a minutes ceasing; order the Fire so that it may in 12 or 24 hours begin to boyl, and from that hour not to cease boyling, subliming, ascending and descending, until such time as the moisture be dried up, and all re∣main below (at least greatest part) in form of a discontinuous Calx.

But manners there be of our Conjunction three, The first is called by Philosophers diptative, The which between Agent and Patient must be, Male and Female, Mercury and Sulphur vive, Matter and Form, thin and thick to thrive. This Lesson will help thee without doubt, And our Conjunction truly bring about.

NOw to help thee throughly in this mystery of Philosophical Conjuncti∣on,

I shall particularize all our Conjun∣ctions. We have particularly three Con∣junctions, all which must be known by him who intends to compleat this Mastery.

The first is gross, which I touched be∣fore; it is the Amalgamation of Sol with our Mercury, which because the mixture is made of two things, it is called Con∣junction diptative; and the Compound is now called Rebis, that is, two things, according to the verse, Res Rebis est Vina confecta.

In this mixture there are two Natures, the one more active, which is the Mer∣cury, the other more passive, which is Gold: where note, that the activity of the Mercury above the Gold, is because the moving virtue of Sol is sealed, that is, his Sulphur is imprisoned. Otherwise when Dissolution is made, Sol then is most active, and Mercury more passive; Mercury then is as it were the Feminine Sperm, which being more crude and ten∣der, it is sooner wrought upon by the Fire, which Sol the Masculine Sperm feels not till it be penetrated by the Mercury,

and then it is forced to send forth its Seed; for the formal principle resides mostly in the Gold, and the material chiefly in the Water; in the one, being thick of constitution, the formal part is sealed; in the other, that little which is, (in respect of the Body) is more at li∣berty, and so by consequence sooner active. These two then must be mixed (ad justam exigentiam naturae) as is else∣where hinted and prosecuted largely. To this if thou hast attended, thou shalt know the extent and full Latitude of this Conjunction; this is a manual work, and the last manual work, next to the put∣ting and sealing of it in the Egg, that thou hast, before thou hast attained the first degree of the Mastery.

The second manner is called Triptative, Which is a Conjunction of things three, Of Body, Soul and Spirit, that they not strive, Which Trinity thou must bring to Ʋnity.

THe next Conjunction that follows this in order, is when thou hast so admi∣nistred

and regulated thy Fire, that thy Spirits shall so ascend and circulate, until they have extracted out of the fixed Body its most digested virtue, or subtle Soul, which is Sulphureous, or of great Firiness. Then shall the Spirit and Soul descend, and shall unite it self with the Body; then shall the Air be converted into Dust, according to the process of no∣ble Sandivogius, where they shall lye con∣tumulate for six weeks without breath; and after when the Spirit of life shall en∣ter into them, the Spirit and Soul shall by their mighty force carry aloft the Body with them, so that it shall go out and re∣turn with them, for now these three are made one.

For as the Soul to the Spirit the bond must be, Right so the Body the Soul to him must knit. Out of thy mind let not this Lesson flit.

SO then by the mediation of the Soul, the Spirit is made one, and incorpo∣rate with the Body; for the Soul being by the Spirit drawn from the Body, doth

naturally desire to be united with it again, and so long as it is from it, is from home as it were in a Pilgrimage. The Body also naturally doth desire its Soul, and will as forcibly attract it as a Load∣stone doth attract Iron: for know, that the Soul doth not ascend, but it carries with it a fermental Odour of the Body, by which it doth so effectually affect the Spirit, that it begins to think of taking a new impression, and becomes daily by little and little more and more able to suffer Fire, and by consequence draws to the nature of a Body: observe this.

The third manner, and also the last of all, Four Elements together which joyns to abide, Tetraptative certainly Philosophers do it call, And specially Guido de Montanor, whos•• fame goeth wide, And therefore in most laudable manner this tide.

BUt yet this Conjunction doth not re∣tain the volatility of the Compound,

though it is so united that the parts ascend and descend together; the reason is, that though by the Soul the Spirit and Body be united, yet the Spirit sometimes doth carry the Body with it aloft, and the Body at times precipitates the Spirit, the Soul holding fast together, till at length not only these parts, but the Elemental qualities of them, are so strongly permixt, that the one doth not more in acting, then the other doth in resisting, by which means they are not only united to follow one another, but fixt to abide Fire to∣gether.

This is the last and noblest Conjuncti∣on, in which all the mysteries of this Microcosm have their Consummation. This is by the Wise called their Tetra∣ptive Conjunction, wherein the Qua∣drangle is reduced to a Circle, in the which there is neither beginning nor end. He who hath arrived here, may sit down at Banquet with the Sun and Moon.

This is the so highly commended Stone of the Wise, which is without all fear of corruption; for here are by Nature all

Elements Anatically mixed and united, so that it cannot suffer from any, for it agrees with all.

In our Conjunction four Elements must ag∣gregate In due proportion, which first asunder were separate.

THese our Elements are not such vain trifles, which are idly imagined by Sophisters; by the primary qualities, to speak after the common phrase, though I do not think that any thing attains perfection upon an account of qualities, but so it pleased the Ancients to express themselves; only this is most certain, that what was before inconstant in the Fire, now is impatible therein, and what at first in the beginning of the Work discovered two distinct Natures, is now one intirely and inseparably.

Therefore like as the Woman hath veins fifteen, And the Man but five to the act of their fe∣cundity, Required in our Conjunction first I mean, So must the Man his Son have of his Water three, And nine his Wife, which three to him must be: Then like with like shall joy have for to dwell. More of Conjunction me needeth not to tell.

OUr Stone is as it is called Microcosmos, which name unless to our Stone, hath been only appropriated unto Man; so is there in the Generation of our Stone, much that may answer to the Ge∣neration of Man: for as Anatomists do allow the Woman fifteen veins conducing to the act of Venery and Procreation, and the Man from whom comes the Male Sperm but five; so our Stone in his first Composition requires three parts of the Water or Feminine Sperm, to one of Sulphur or the Male: so the Artist de∣cocting, and Nature perfecting, the Ma∣stery

will be accomplished with the bles∣sing of God.

Remember now that the more thy Water is, the more ought to be thy In∣ternal Fire to dry it up; so then when thou shalt make the proportion of Water to the Sun three to one, remember that thy number of Eagles, which is the pro∣portion of thy Mercury, ought to be nine, or at most ten.

This is the highest Acuation of the Water, which is best for such a propor∣tion; as for seven Eagles, two to one is a very good proportion, so hast thou pro∣portionably three Eagles to every one of the Water which is added to the Body. Some are so acute as to say, that with four Eagles well cleansed, the Work may be performed, and then the proportion must be as three of the Water to two of the Body, but the decoction must needs be longer. I never yet tryed it, know∣ing the forenamed proportions will do far better, and nine months time is a sufficient waiting for a Philosopher. Any shorter way is and would be acceptable, but more tedious are very unaccepta∣ble,

since they shew nothing more than quicker ways, but protract the time of Putrefaction; for from that time the Fire of Nature is at work, and then every pondus hath the same period, provided the Fire be accordingly, and the Matter in the Glass not much over the other, for one ounce or two will be far sooner accomplished, than five or six ounces; therefore we advise all rather to content themselves with one ounce, or two at most: if an ounce succeed, you can wish no more.

This Chapter I will conclude right soon therefore, Gross Conjunction charging thee to make but one, For seldom have Strumpets Children ybore, And so shalt thou never come by our Stone, Without thou let the Woman lig alone; That after she have once conceived by the Man, Her Matrix be shut up from all other than.

I Shall soon draw to an end concerning this subject, for I trow that thou under∣standest

it fully; take heed then to my Doctrine, mix thy Water with thy Body in a due quantity, and grind them to∣gether diligently, and when thou hast mixed them, shut them up in thy Glass carefully, and there let them stand till compleat perfection.

And after thou hast mixed them, and set them to heat, be sure thou stir them not, much less open them, or add any thing to them, or take ought from them, whatever any Author do seem to advise: For if thou do contrary to this my Do∣ctrine, thou dost run an extreme hazard of losing all; for as it is with Harlots, who lying with many men, conceive rarely of any: so if thou joyn crude Mer∣cury after thy first Conjunction, I will not say that it is impossible, but very unlike∣ly that ever thou shalt attain our Ma∣stery: And what I say of putting in fresh Mercury, is to be understood of the Body also, for if thou shalt add fresh of that, thou wilt destroy all; for after thou set∣test them to the Fire, thou must expect Conception, that is, that the Mercury by ascending and descending will extract

part of the seminal virtue out of the reins of the Sun, which when she hath done, there then stands a relation be∣tween the Sun and that Mercury, as be∣tween Husband and Wife. Now other Mercury, or other Sol are not as yet so related, and therefore they are as a third person, which Love abhors. Therefore mix thy Matters so judiciously at first, that thou need not afterwards to wish for any new addition, and close your Vessel well, and decoct it carefully.

For such as evermore add crude to crude, Opening their Vessel, letting their Matters keel, The Sperm conceived they nourish not, but delude Themselves, and spill their Work each deal; If therefore thou have list to do weel, Close up thy Matrix, and nourish thy Seed With heat continual and temperate, if thou wilt speed.

THey who shall do otherwise, as they discover themselves to be too impa∣tient, so they certainly will destroy their

Operations. For were it no other da∣mage then this, that they cool their Seed, it is an irreparable errour; but over and besides, the crude Air, will they, nill they, will get in, and being as it is a great ene∣my to Generation, it destroys the germi∣native and living virtue.

Then instead of getting profit, they reap certain loss; and instead of attain∣ing truth, they get a delusion: for no man that understands himself would do it, but he that would open a womans Womb that is conceived, to make her bring forth sooner, or crack an Egg he would set under a Hen, to make it hatch more speedily.

Therefore as I advised before, so I do now, and shall make it the ••piphonema of this discourse; mix thy Seeds, and elaborate them with what pains thou canst, then shut them in a house of Glass, that is to say, an ounce in a Glass that would ••old about 16 ounces, or 20, or two ounces in a Glass that would hold two ounces or thereabouts of Water di∣stilled; set thy Glass in thy Nest, about a 4^th part of it in Sand, which must be sisted

from Stones. Let the Neck be fastned either with a Wyre, or set into a hole which may be in the Cover of thy Nest, the Neck about 6 inches long, or longer a little. Let thy Athanor be so that thou mayst give in it what heat thou pleasest, and keep it about a day, or 16 or 12 hours at least, without renewing, and yet no sensible alteration in heat.

In this Furnace thou shalt give thy Matter such a Fire, as may within the first day or two cause it to boyl, like to a Pot over the Fire, or as the stormy Sea swelleth in a mighty Wind; from the sur∣face of which there will exhale a Vapour which we call the Winds, which are in the belly or womb in the forming of our Embrio, which will condense at the top, (the Glass being strong) and run down in drops, and this continually night and day without ceasing. Thus is verified the saying of the Philosopher, that our Stone retaineth life, and is perfected, that is, divided and united, and at last fixt and congealed, by continual boyl∣ing and subliming. Thus are thy Waters divided, the uppermost part carry aloft

the Soul with them, and the lowermost boyl and tear and soften the Body, and make it more fit for the returning Spirit and Soul to work on, in their continual descending.

And when thy Vessel hath stood by months five, And Clouds and Eclipses passed each one, The light appearing increase thy heat, then believe, Ʋntil bright and shining in whiteness be thy Stone. Then mayst thou open thy Glass anon, And feed thy Child which is ybore, With Milk and Meat aye more and more.

THus shalt thou keep them for the space of 150 days, in which time thou shalt see a gallant Game played, the Earth shall be overflown with Waters, the two great Lights eclipsed, the Hea∣vens be clouded, the Air darkned, and all things in disorder and confusion; then shall the Earth be turned into a Limus, and the Water by decoction continual shall be dryed up, and by moderate

showrs and dews shall be moistned, and by continual washing shall be cleansed; then through the good pleasure of God the day-light shall spring forth, and what was before dark, shall now become clear, and what was black of the blackest, shall now be made very white.

This when thou shalt see, rejoyce, for our King is now coming from the East triumphing, he hath conquered death, and now is made immortal; strengthen then your Fire a little, prudently and with discretion continue it till such time as your Stone become white, and very clear and bright, sparkling like to a Sword new slipped, and by dri∣ness be reduced into a Powder impal∣pable.

Now art thou come to the end of the white, and thou hast a Stone perfect; though this be but of small virtue, yet thou mayst now take it out, and use it either by Fermentation, or Cibation, or Imbibition, or Multiplication, and make it fit for projection: so that if thou hast but an ounce, thou mayst soon have a thousand.

For now both moist and dry is so contem∣perate, That of the Water Earth hath received im∣pression, Which never after that asunder may be se∣parate, And right so Water to the Earth hath given ingression, That both together to dwell have made pro∣fession; And Water of the Earth hath purchased a retentive, They four made one never more to strive.

NOw thou hast an intimate union be∣tween the moist and the dry, that one is passed into another, and of two there is a third made, which is a Neuter from both, and yet partakes of both; and these two Natures that did seem so opposite, are now conspired together to make one substance incorruptible.

For the Water which is a Spirit, hath given such an impression to the Earth, that it which was corporal and dry, and uncapable of communicating Tincture,

is by it become penetrative, so that it can in the very twinkling of an eye pass to the very Centre, upon an imperfect Metal on which it is project, as I have oft with an unspeakable content ob∣served.

For it is not in our union of this Sul∣phur to its Mercury, as it is with the union of Water to Earth, though we make such comparisons; for though we call our Sul∣phur Earth, and our Mercury Water, yet our Mercury will not in the Examen of the Fire flow away as Water will ex∣hale from Loam, how exquisitely soever it be contempered with it.

So then our Body which by our Art is renewed, is advanced into the order of Spirits, or Bodies glorified, which though they have Bodies, yet they are not sub∣ject to those Laws of gross corporeity, which is in Bodies not regenerate: there∣fore our Stone is a System of Wonders, ponderous, fixt, and exquisitely compact, and yet as penetrative as hot Oyl is into soaking Paper.

So that it is not now as it was at first beginning of Operation, when the one

was above, the other below, compared to two Dragons or Birds, the one winged, the other without wings; but now both are capable to resist the Fire in its ut∣most fury.

Now hath the Water received a fer∣mental impression from the Earth or Sul∣phur, so that it is now made Sulphur with Sulphur, as the other is made by the Wa∣ter life with life.

This is the highest perfection which any sublunary Body can be brought to, by which we know that God is one, for God is perfection; to which when ever any creature arrives, in its kind it rejoy∣ceth in unity, in which is no division or alterity, but peace and rest without con∣tention.

Thus in two things all our intents do hing, In moist and dry, which be contraries two; In dry, that it the moist to fixing bring; In moist, that it give Liquefaction to the Earth also.

WHatever then we seem to say or write to the contrary, all our intentional

Secret consists only in two things; what∣ever we seem to advise more, is but only to intangle the unwary.

Our first Secret is to know, our true Sulphur, which many do allego••ize to all the absurdities in the World: This is Gold, which is to be bought pure almost in any place.

The next is to know our Mercury, which is not common, but artificial, drawn from three heads by the media∣tion of one thing, which makes the two which are dry and Sulphurous, to unite with one which is moist and Mercurial. These are different in their qualities, which difference our decoction so recon∣ciles, as to make of them sweet Harmony. For the Sulphur in whose increase of vir∣tue consists our final intent, it doth give consistence to the Water, yet so as that it doth not part with it from it self, but with its Fermentative virtue it doth so infuse it, that of a moist Spirit tender and volatile, it becomes a fixt dry Fire-abi∣ding substance.

But first of all the Water doth mollifie the Body, and soak into it, and search

out its profundity; for the Sun teyneth not, till it teyned be, for hard and dry Bodies cannot enter so as to transmute, till such time as themselves be first Radi∣cally entred, and changed from colour to colour, till they come to perfection; then it is fluid and penetrative, for it will enter to the root of the imperfect, and cause it to lose its imperfection, and be∣come perfect, flowing upon it like Wax when it is heated by the Fire.

Then of them thus a temperament may forth go, A temperament not so thick as the Body is, Neither so thin as Water withouten miss.

BEtween the dry Body and the fluid Water, we make a temperament which is called Impastation, for it is made like unto Paste; and Inceration, for it brings it to the temper of Wax; but most properly Amalgamation, or gross Con∣junction, which is a middle consistence between Mercury, and a Metal not so hard as the one, for it may with a Knife or ones Finger be spread to and fro easi∣ly;

nor yet is it so currant as Mercury, for no Mercury will run out of it, though it be inclined one way or other. I need say no more, for there is hardly any vul∣gar Chymist who is not acquainted with the notion of an Amalgama, and knows what temper that is, when it will spread like Butter, and yet laid declining, will let nothing run from it which is thinner then the whole Compound; for in a thin Amalgama, the Mercury if it be declined will run to the declining side, like Hydro∣pical intercutis Water. But ours is not so thin, and yet so soft that it is easily ply∣able, yet so that it may be rouled up in Balls, and no quick Mercury run down or sink to the bottom. He that can miss in this direction, would hardly find the shi∣ning Sun at Noon-day.

Loosing and knitting be principles two Of this hard Science, & Poles most principal, Howbeit that other principles be many moe, &c.

WE have done this Chapter, and to conclude assure thee, that all our

twelve Gates are nothing else but lock∣ing and unlocking, shutting and open∣ing, dissolving and congealing, volati∣zing and fixing, making the dry soft, and afterwards the soft dry, loosing and binding. Learn but this, and thou shalt be sure of the Keys of this Terrestrial Pa∣radise.

Yet because I would be more clearly understood, I shall pass through the other Gates of the Philosophers, that running through their multiplicity, I may as I go reduce them all to unity.

UPon a day as I abroad was walking, The pleasant Fields to view, A voice I heard in silence softly talking Of Wonders passing new.

Whereat I starting stood like one amazed, Not knowing what to guess; But when I round about a while had gazed, This terrour it grew less.

The voice I heard came from a Grove, which there At my right hand did grow, Which I considering, silently drew near The cause of it to know.

Where I did see a Lady finely dressed, Sit sighing by a Spring, She uttered words as if with grief oppressed, And oft her hands would wring.

Ah me, quoth she, how is my joy departed! Oh dismal cruel death! Could any think the Fiend so flinty hearted, So to bereave him breath?

I then drew near, and thought to have asswa∣ged With pleasant words her grief: The more I spake, the more she was enraged, Nay she disdain'd relief.

Her face was Lilly white, with Purple spots Ʋpon her cheeks and chin; Her Rosie lips, her feature free from blots, T' amaze me did begin.

Beauty most rare, quoth I, what dost thou weeping? What Wight most vile shall dare To wrong thee, whom the Gods have in their keeping, Whose face is mortals snare?

Good Sir, quoth she, forbear your words of sorrow, I live, yet living dye: I wish my life might end before the morrow, Ah death I fear's not nigh.

I had a Husband dear, of comely feature, A King of great renown; So lovely and so loving, that in Nature There's none may put him down.

His Constitution was so strong, he scorned To fly from any Foe: His Person was with grace so well adorned, That none but him did know.

Great Phoebus he was nam'd, whose princely merit 'Tis death for to recite; So Rich he was, the wealth he did inherit Great honour did invite.

We walking here the pleasant Woods among, Found this unhappy Spring, Of which to drink for thirst my Lord did long, Which draught his end did bring.

For stooping down, the Water with its stream His head did make so light, He could not rise, but dropt into the stream To everlasting Night.

He strove to swim, but to the bottom sank, O dismal sight to see! Then swelling with the Water which he drank, Himself he could not free.

But burst, and then the Spring began to boil, And bubbling, colour chang'd; 'Tis wonder for to see (alas the spoil!) King dead, and Spring estrang'd

So from its former state, that what then shone Like unto glittering Skie, Now like a stinking Puddle reaks, that none Can it endure: yea I

Who in it lost a Husband dear, do loath The vapours that ascend; I hope one Spring will be the end of both, 'Twould be a happy end.

So long she spake, until the Water seem'd Like Ink, so black it grew; And eke the savour erst so bad esteem'd, Did far surpass the hew.

The Air with Clouds most dark was fill'd, that never Such Fogs and Mists were seen, The which a Soul from the dead Corps did sever, Whose colour first was green,

Then yellow, mixt with blue; the fumes ascended, Which bore the Soul on high, Which when the Lady saw, her tears were ended, She fainted by and by.

Into the same Stream she did swouning drop, And never more appear'd; She lov'd her Husband so, she would not stop, Like one of death afear'd,

And straightway she of vital breath de∣priv'd, Was of a Lady fair A Carcass made, thus both in love who liv'd, Alike in death did share.

Their Souls disjoyned from their Bodies ho∣v'ring Ʋpon the Fountain plaid, Expecting if their Carcasses recovering, Might have their lives repaid.

The Sun in Solstice stood, whose heat did dry The Waters more and more; And eke beneath a Central heat did fry, And sent up vapours store.

Which still return'd, so long till they were chang'd The greater part to dust; The wandring Souls which long had been estrang'd, Were now allur'd with lust

Of their own Bodies, in whose Atoms lay A strange Magnetick force; They also though long banish'd, day by day Awaited the dead Coarse.

For Souls united were Bodies combin'd, And both to each ally'd So nearly, that no sooner they can find A way, but they are ty'd

With knot inviolable, that no power, How strong it may appear, Can part them any more, even from the hour They thus united were.

Thus two one Body have, of double Sex, Which doth no sooner live, But is impregnated; this doth perplex Their foes, who fain would drive

This tender off-spring to despair: but God Him safely ever keeps From all Invasion, nor permits the rod Of them to make him weep.

And though his Garments and his Skin be foul With blackness and with stink, He shall be purged, for both Spirit and Soul Are clean, whate're men think.

A River springs amidst a Garden fair, With Flowers many deck••, Whose drops are Crystal like, these into Air By Central heat are checkt.

This Air condenses like Pearl Orient, Which on this Body falls, Whose lustre on its blackness being spent, To brightness it recalls.

And both together make a Crystal Spring, Whose Streams most strangely shine; These after are condens'd, and with them bring Treasures of Silver fine.

These Treasures if to rest untoucht a while Ʋpon the Fire are left, The stealing Azure will the white beguile, And both will be bereft

Of Being by the Vert, which long will dure; The Citrine will succeed, Which will abide full long, but then be sure To see the sparkling red.

Then is the King who formerly was drown'd, Become the whole Earths wonder; His Wife and he are one, and both abound With wealth; nor they asunder

Will ever more depart: now all their Foes Must their dominion know; Who will not stoop, shall surely feel their blows, For all are him below.

His Brethren all who formerly were held As Slaves in prison fast, Are now set free; their Enemies which swell'd With pride, full low were cast.

Thus by his death, the King hath now ob∣tain'd That Glory which before He never had; his former state's disdain'd, His Wife now weeps no more.

She's one with him, his former Kingdom he Ʋnto his Brethren gives; The worst of them doth now those Fortunes see, That each in plenty lives.

And what their Brother was before his death, That they are now become, For he their sickness cures with his breath, And makes them live at home.

No more in bondage, bonds no place can find, All liberty enjoy; There's nothing here can hurt, for all one mind Have: all that would destroy

Is banish'd from the Kingly Palace, where The Streets with Gold are pav'd; The Walls are Silver fine, the Gates most clear Intire Gems, engrav'd

With wondrous Art; the Windows glass most pure, Which falls nor knocks can break; The Drink from fear of venom still is sure, Whoso virtue none can speak.

Whose comes there, is at a place arriv'd Where neither want, nor death, Nor any grief is known; a place contriv'd For Saints therein to breath.

Whom God shall choose, and to his Palace bring, What need he more desire Then God himself, that he may praises sing, Kindled with holy fire?

But he whose hands unclean, and heart de∣fil'd, These Mysteries forbear, For you th' are not; cease timely, for y' are wild T' have neither wit nor fear.