The way to bliss. In three books. Made publick, by Elias Ashmole Esq.

THE THIRD BOOK. (Book 3)

CHAP. 1. Of mending and bettering the State of MANS BODY.

ALbeit we have shewen heretofore divers wayes to BLISSE and HAPPINESSE, and sundry means whereby the whole Kind of Men may come to Long-Life, Health, Youth, Rich••••, Wisdom, and Virtue; yet, in truth, they are all by long and cumbersom wayes, fit rather to put them in mind of a better way (which was the drift of that pur∣pose)

than to be gone and travelled by the lovers of Wisdom and Virtue; Wherefore, I would not wish them to arrive their counsels in any of those places, but to seek to the Haven of HERMES, and of his sons the wise Philosophers, as to the onely one, ready, and easie way to all BLISSE and HAPPINESS.—Then we are come at last, to that which was the first intent and meaning of all this labour, that HERMES and the PHILOSOPHERS STONE and MEDI∣CINE is the true and ready way to BLISSE.

But how shall we prove this, unless we unlock the door of Secrets, and let in Light to these matters, which have been ever most closely kept, and hid in darkness? We must, I say, first open what is HERMES MEDICINE, except we would put on a Vizard, and make a long buzze and empty sound of words, about that which no man understands.

We are like now to be driven unto a marvellous strait, either to flie the field, or to venture upon the curse and displeasure of many wise and godly Men; yea and of GOD HIMSELF, as we heard in the begin∣ing.—If a 1.1 Plato thought he had cause, when he took in hand that mighty piece of work of the World, first to make his prayer; how much more may we in such a world of doubts and dangers? And to desire of GOD that we may prove our question, not onely with sufficient evidence, but with such discretion also, that those Men which can use it, and are worthy of it, may see the truth, and the rest may be blinded.

Then both to direct my speech, which must have some ground to stand on, and their steps which crave a little light to guide them. I think it best to come to the en∣trance

of this way to BLISS, and to point afar off un∣to the end, leaving the middle way unto their own Wit and Labour; for I may not be their guide, lest the rest should espy us, and follow as fast.

HERMES MEDICINE, and the ready way to BLISS, lieth among the Metals, and upon the top and highest among them, even in Gold; And the end of this journey, where Bliss begins is the Son of him. Albeit that I am not ignorant, that Father HERMES, and the rest of his wise Foster▪children hold and teach that out of a∣ny Plant, Wight, or Mineral may be fetched a Medicine for all Diseases of Men and Metals, as good as this which we have described: Neither do we, as though we had drunk the water of Lethe, forget the reason of it above declared. Because b 1.2 all things are all things, and the same and one thing, as having all one stuff and Soul, if their stuff had the like, and not divers minglings. And for that all things, if they were wrought to the top and highest of perfe∣ction (as they may be) flowed alike with all the Virtues of Heaven and Earth, Soul, Body, Life, and Qualities. But these wayes are long, cumbersome, and costly, as well as the rest, and I seek, you know, the most ready, near and easie, which is Gold, far above all other things in the World; The Reason is, because Nature c 1.3 hath poured her self wholly upon him, and enfeoffed him of far more, and greater gifts, both of d 1.4 Soul and Bo∣dy, then all the rest: having given him not onely great store of the heat of Heaven, but also the most fine, tem∣perate and lasting Body; whereby, but especially by Reason of his excceeding tough and lasting Body, wherein he wonderfully passeth all things, wee have him halfe ready drest to our hands, and

brought very near the journeys end, quickly to be led forward and finished with little labour; when as the rest are left in very hard way, and finished with little la∣bour.

It is strange; I am perswaded that a thousand ounces of Plant or Wight (as for e 1.5 Minerals, they be much better) cannot with great labour, cost, skil••, and time, be brought to that goodness, & nearness to perfection, as one ounce of Gold hath already given him by Nature; And I durst warrant you, that out of one ounce of Gold, in less then one years space, with a few pounds charge, may be gotten a Medicine, as good as the PHILOSOPHERS STONE of a Plant or Wight, that taketh a thousand ounces of stuff, many hundred pounds of charge, three years time, and the wearing of many Mens Bodies: That we may think, although the wise Philosophers in Egypt saw and shewed the depth of Nature, and these Works, yet they were not so mad and fond, as to put them in practise: And therefore f 1.6 Geber saith, It is possible out of Plants to make the Stone, and yet almost im∣possible also, because thy Life would first fail thee: Wherfore we may be content also to know the Secre••, but let us use no other way but this, and so dispatch not onely Plants and Wights, as foul and earthly things, but also middle Minerals, which are like the standing Lights of Heaven, in this Comparison.

Nay, neither hold we his fellow Plants to be his e∣quals, no, though they be Quicksilver, or Silver them∣selves, the best and nearest of all the rest, especially Silver the Wife of Gold, but even let her pack away with the rest; for, as her fire above glisters, and makes a fair shew, until she come in presence of her Huusband;

(as the wont of bad Women is;) so this our Earthly Moon be she never so bright and excellent in another Company, yet in sight and regard of Gold her Husband, she appears as nothing. If you marvel why, It is be∣cause she wanteth much in heat of Heaven, temperateness and toughness of Body; but in fineness an hundred fold—These things are high and lofty, and soare above the common sight, we will fetch them down anon, and make them plain and easie.

Then let us fall to the Matter, that the Son of Gold may be found the ready way to BLISSE, and the per∣fect Medicine both of Man and Mettals; And first, as it is meet, let us regard our selves, and cure our own Bodies, before we help a Stranger.

There is no Gift, Property, or Virtue, but it sprin∣geth either from the Soul or Body: The best gift of the Soul is most store thereof, as we shewed before; And of the Body, fit temperateness in the first qualities; and then fineness and closeness, which causeth lastingness, in the second. Let us see how Gold excelleth in all these virtues, and overgoeth all other things, first by the gift of Nature, and then by a Divine Science. But it were not good, in such a heap of Matters to be dispo∣sed and dispatched at once, to regard those that be clear and received; so then let the fineness of Gold go his wayes as clear in all Mens Eyes, and his temperate∣ness, which all Leaches grant, and take the rest as things both more in doubt, and of greater worth.

g 1.7 Those that are longest a ripening and growing to perfection, are both the most tough and lasting, and fullest of Heavenly Vertues; whereas on the other side, h 1.8 soon Ripe, soon Rotten, as they say, an ill Weed grows

apace, and so forth. The cause of this in Bodies is, be∣cause the first Moisture, if it be i 1.9 fast and close, that is, Fat, proceedeth and spreadeth slowly, and is hardly consumed, and eaten up with the Fire of Life, when k 1.10 thin and waterish Moisture, both spreads apace, and spends as fast. And for this that Heavenly Virtue, when the stuff hath long lain open under the hands of the Spi∣rits of Heaven, it must needs receive great store of them, and hold them surely with his strength and toughness; what Reason can shew this more plainly, except you will call me to examples? then bend your Ears awhile, and mark the l 1.11 Elephant, two years in making in his Mothers Womb, and a long time in growing to his best estate and lustiness, to reach the highest and best pitch in mortality (for Man is immor∣tal) not onely by his strength and long life, which you heard before, but through m 1.12 a kind of Wit and good Conditions also drawing near to the Nature of Man∣kind.

Consider again of Mice, those little Vermine, how soon they be bred, as, sometimes the Earth creates them, sometimes the Mother without the Male, n 1.13 by licking salt, and otherwiles (for a Wonder in Nature) they o 1.14 conceive and are big with Young in their Mo∣thers belly; Consider, I say, how soon again they be swept away, even with a showre of Rain, as p 1.15 Aristotle reporteth; who tells of •• q 1.16 one-day Fly, bred in a leaf in the Fore-noon, at Midday fledge, and ever dying at night, with the setting of the Sun.

Again, Pliny r 1.17 writeth of a Child, that within three years space, grew three Cubits, and was now grown to Mans estate (which they call Pubertatem) but haste

makes waste, as they say, and within three years after his Limbs shrunk up again, and he died: Nay, he s 1.18 saith, that the whole kind of Women, amongst the Calingians, conceives at five years of Age, and lives but eight.

To cut off living Wights, and to come to Plants, are not Trees, the longer lived the better in use, for that long growth and ripening? And among Trees, doth not the Oak, t 1.19 after his long growth to perfection, stand, to our great profit, even for ever almost? It is strange that I say, and yet Josephus u 1.20 writes of one, that stood from Abrahams time, to the razing of Jerusalem, two thousand years at least, and God knows how long after that time it lasted.—To be short, the best Tree of all that the Earth brings forth, the Cocus of India, w 1.21 in one Mans age, scarce begins to bear any fruit, and lasteth after that almost past all Ages; wherefore the Minerals, by the course of Reason and Custome, be∣ing by the grant of all Men, longest in making and per∣fecting, must needs, of all other, be both best in Vir∣tue, and last the longest; and among them, Gold above all, because it is the end of all, and so far, in that point, passeth the most part of them, that as some Men think, a thousand years are spent before he come to perfecti∣on; for his long lasting, we plainly see he is everlast∣ing.—And if we doubt of his Heavenly Virtue, let us weigh the Place and Womb where he is bred and fashi∣oned, and we shall see it a x 1.22 Common Gulph of all the Beams of Heaven, even as the Sea is the receipt of all Rivers that run.

How is this? All the beams of Heaven set forth from a round and wide compass, and like Lines in a Circle, after they have travelled a great wide way one from another, do meet at last together jump y 1.23 in the Navel of the Earth; yea, and with great force and strength above all other Spirits in other places, not onely by rea∣son of the length of their journey (for all natural things, the z 1.24 further they go the more they mend their pace) but chiefly because the meeting in such a strair, with such abundance, they violently thrust, and throw one another on heaps together, as we see the force of Winds or Water meeting in that order; or rather as the Sun beams falling upon the Stone a 1.25 Hephaestites, or the Steeple-fashioned burning-Glass, thereby shews such strange and unwonted force, b 1.26 to burn dry things, melt Mettals, and such like, because the beams that light upon it, do meet all on heaps, and apace, in one narrow point of the middle.

Wherefore the Minerals, because c 1.27 they be bred and brought up about that place, first receive great plen∣ty of those Heavenly Spirits, and then those very surely set on by the swiftness of the stroke, and as fast held and kept for the sound and close bodies that take the prin∣ting; when as Plants and Wights dwelling in one place, and out-side of the ground aloft, where these Beams and Breaths of Heaven are more scarce, slack and weak, must needs have, not onely less store faintly put upon them, but also those which they have, for their loose and soft stuffe, quickly lost and foregone again.

But if the edge of some Mens Wits be too blunt and dull to cut so deeply into the Earth, to find this Mat∣ter, let them cast their eyes, and behold the dayly ex∣perience, how these Heavenly spirits in Minerals, for all they be shut up and bound so fast in the prison of that hard and sturdy Stuffe, yet are able to shew their force as much, and work as mightily as the free Breaths of other things enlarged in their soft and gentle Bodies.

It would not be amiss I think, to bring in a few and set before us, because for the sloth of the Times past, and spight of the Later Leaches, these things have lain for the most part buried as they be, and hid from the light and common knowledge.

Then, to pass by the d 1.28 Pearl, that helpeth swoon∣ings, and withstands the plague of Poysons; the e 1.29 Sma∣ragde and f 1.30 Jacinth, which keeps off the Plague like∣wise, and heals the wounds of Venomous stings, and ma∣ny more such rare and worthy Vertues, which they them∣selves grant, and give to precious Stones in their Wri∣tings, nay in their Broths, Pills, and g 1.31 Electuaries; let us come to hard Juyces, and Middle Minerals: The Water of Nile, which makes the Women of Egypt so quick of Conceit, and so Fruitful, as to bear seven at a Birth, as h 1.32 Pliny writes, is known to be Salt-Peter-Water.—It is found by common proof, that the same i 1.33 Salt-Peter, or Common Salt, or Coppress mol∣ten and made a Water, kills the poyson of the Toad∣stool, and juyce of Poppy: That a Plaister of k 1.34 Salt or Brimstone, heals the hurt of Venom in-stinged: That Amber, l 1.35 which is no Stone, but a hard clammy Juyce

called Bitumen, easeth the labour of Women, and the fal∣ling sickness of Children; It is known likewise that al∣most all wholsome m 1.36 Baths, both wet and dry, of Wa∣ter or his Vapour (which are without number in the World; but especially that famous Hot-House in Italy, called n 1.37 Salviati, for the space of three miles com∣pass wrought and hewen out of the ground very dain∣tily, deserveth to be named, and delivered to the Me∣mory of Men to come;) flow from o 1.38 a Brimstony ground, and draw from thence all their Nature, Quality, Force, and Virtue; except a few of Copperess Water, as appears by their dying property, whereby they give any white Metal, their own yellow and Copper co∣lour.

Now for Metals; If it be true, that precious Stones in that hard and ungentle fashion, shew such virtue and power of healing, why should we mark the German for a Lyar, when he awards p 1.39 great praise to the Mixture of all the Metals, made in the conversion of their own Planets, which he calls Electrum, saying it will cure the Cramp, Benumming, Palsey, and Falling-sickness, if it be worn on the hearty finger; and gives signs besides if the Body aileth any thing, by spots and sweating: and bewray Poyson if it be made in Plate, by the same tokens, for all that q 1.40 Pliny will have Poyson so descried by the natural Electrum, and wash off Gold and Silver, and by the signs of Rainbows, and by noise of Fire when it hisseth; and not by the artificial mixture to be made of Silver and Gold, and Copper, adulterando adulteria naturae, as he more finely then constantly saith, when he had alotted so chast Virtue before unto her.

But suppose this Virtue in the hard form of Metals not so apparent, yet no Man shall deny the daily proof of them, opened by rude Skill, and set at liberty, as the great use of Burnt r 1.41 Brasse, s 1.42 Iron-Saffron, t 1.43 Me∣tal-smoke, (and this by Gallen's own witness) and mar∣vellous help in Surgery; Nay, the mighty power, both within and without of u 1.44 Antimony, which is unripe Lead, and of Quick-silver, very raw and running Silver, so often tried before their Eyes, hath so amazed, and quite daunted the later Leaches: though Galen w 1.45 him∣self in times past, hath termed this rank Poison, set straight against our Nature, and the least part thereof taken inward, to hurt and annoy us, to the great laugh∣ter of the Countrey Wits, which, even with Child, a dangerous time to take Physick in, without any hurt at all, nay with speedy and onely help, x 1.46 use to drink it against Worms in great quantitie.—But Galen did but rove by guess at the matter, when as y 1.47 in another place, forgetting himself, (as he doth often) he saith he never had tried her force, neither within, nor without the Body.

But if these Stones, z 1.48 Juices and Metals were by greater Skill, more finely drest, and freely set at liberty (as they be by the German) what wonders were they like to work in the Art of Healing? Neither let us think (as Galen and his band thinks of all things) that

those great and rare Mineral virtues could issue out and come from the gross and foul Body, but from an Hea∣venly gift of a mighty Soul, which cannot be kept in awe, and held so stra•• with those Earthly bonds, as it shall not be able, in som•• sort, to stir and break through, and shew his force and power.

Wherefore, to return to my purpose, If Nature hath bestowed upon these three sorts and suits of Mine∣rals, so large Gifts and Virtues, what hath she given to Gold a 1.49 the end and perfection of them all, which hath passed in that travel through the midst of them all, b 1.50 so receiving and holding the Virtues of them all with advantage? What say the Leaches to this matter? They are loth to say any thing, albeit their deeds speak enough, when they lay raw Gold to the out-side c 1.51 of the Head, to heal his Ache; right (e) against the Heart, to comfort his sadness and trembling; and when in such sort they apply it to such purposes: Again, why do they boil it in their (d) Cullises? mix it with their d 1.52 Pills and Electuaries? bid the Lepers swallow it? &c. Do they not seem to smell his great and matchless power against Diseases, and marvellous comfort and wholsomness unto our Nature, but that like rude and unskilful Cooks, they know not how to dress it? But if they knew the Skill, they should see it rise in Power and Virtue, according to his degrees in Freedom; and when it came to the top, which I call the Sonne of Gold, to prove Almighty, I mean within our compass; for con∣sider, Gold is now good and friendly above all unto us, for his exceeding store of comfortable Heat of Heaven, shining through the mist of a most fine and temperate Body; Then what would it be, if those properties of

Body, were by great mingling and breaking of the Stuffe, refined and raised in their kind, an hundred degrees at least? (which our Art professeth;) and those lively and piercing heaps of comfortable Spirits, freed and set at liberty, and all these seated upon a most mighty Body, subduing all things? Is there any thing in the World to be compared unto the marvellous Work which he would make in our Body? Could any of these ve∣ry violent and mortal Poisons, which I brought in above, so easily and roundly destroy, as this would help and save us? But to come to the Point: If that our Old, Fine, Close and Aethereal Oil, which they call a Fifth Nature, was able alone, for the Reasons set down in their places, to breed and beget all those blessed bodily gifts and properties, that is, Lastingnesse, Health, Youth, and the two springs of Wisdom and Virtue, Clearnesse and Temperatenesse; How much more shall this Sonne of Gold, the Medicine and Stone of HERMES, and his Off-spring be sufficient and furnished for it?

For first, when his Soul and Heat of Heaven is much more great and mighty, and his Body a more fine and fast Oil, that is, a more like and lasting Food of Life, it both upholdeth and strengtheneth Life and Natural Heat the better, and so proves the better cause of Long Life and Youth: Then being more temperate, and that quality carried upon a finer and tougher, that is, a strong∣er Body, it is able with more ease and speed to subdue his and our Enemies, the distempered Diseases, and to cleanse and clear, fashion, and bring into good order and temper, the whole frame of our Body, and so procure Health, Wisdom, and Virtue in better sort, and in more full and heaped measure: for you must not think that a

Fifth Nature of Wine, or such like, which I brought in heretofore, and which many e 1.53 Men do make for their Bodies, is so good by twenty degrees, as the PHILO∣SOPHERS STONE, I mean the same measure of both; when, besides that it is not so temperate, and near unto Heaven, (though the name be never so near) for it wanteth twenty parts of the Soul, and as much of that fine Stuffe closely and finely tied up together; and therefore one part thereof will last longer, and spread further with all his Virtues, and so do more good in our Bodies then twenty times as much of the former. De∣liver to minde what I say, it is worthy marking,—I shall not need to stand to shew you the Rea∣sons why, and manner how this great Medicine of HER∣MES shall be able to get and purchase these our Blisses of Mind and Body, because it is already done at large elsewhere, and it may suffice, in this place, to win by force of Reason (which hath been done as much as needs) that this Medicine is much better, and more able than an Aether, Heaven, or Fifth Nature.

Then these Men may see (I mean f 1.54 Paracelse, and such as know whereof they speak, let the rest go) how rash and unadvised they prove themselves, when they are content to let in the name of Poison into this happy Medicine, and to avow that it worketh all those wonders in our Bodies, by that way of curing which I shewed, by stronger like ••oisons: for then it would be, at most, but a general Medicine, and Cure-all against Diseases, and fit for Health alone, but no blessed way to Long-life, Youth, Wisdom, and Virtue, which grant as well as the other, both he and all the rest do give unto him: for it might not be taken and used in a sound Body, no more

then a purging Medicine, except it weare off that Vi∣perous kind aforesaid: for he would then battel with our Nature, spoil and overthrow the first moisture, and the whole frame of the Body, fo far would it be from nourishing the Natural Heat and Moisture, from clearing and tempering the Body to cause Long-Life, Youth, Wis∣dom and Virtue. And the reason of this reproof is, be∣cause when every Poison is very barren and empty of Heat of Heaven, and very distemperedly cold and drie in body, set straight against our Hot and Moist Nature, as appears by flying the Fire and Oil his Enemies; The PHILOSOPHERS STONE was temperate in respect, at first; and is now exactly so, and a very fine Oil, and full of Heavenly Spirits: and so, for these three causes, not onely most friendly, and like to our Nature, but also a very deadly Enemy, and most crosse contrary to all Poisons.

CHAP. II. That the PHILOSOPHERS STONE is able to turn all base METALS into SILVER and GOLD.

ANd thus we have lightly run over the former part of Long-Life, Health, Youth, Clearnesse, and Tem∣peratenesse, which make up all good gifts of Body need∣ful: Let us now come to the outward help of Riches, and borrow so much leave again, as to use the Cause

for the Effect, and to take Gold for Riches, and strive to shew that the Son of Gold is able to turn any Metal into Gold; and not so sparingly, now, and hardly as we did before, by those bastard kinds of Binding and Co∣louring, (though a little, if it were without mispence of time and travel, would serve our turn) but as fully and plentifully, as any of our Men avow, to the amaze∣ment of the World: They set down no certain summe nor stint, which I will do, because I have to do with thirsting Ears, and because again I love not to run at random, but to have a certain mark whereat to aime and level all my speeches.

Then let us say, By this great Skill of HERMES, and a little Labour and Cost, we may spend with the greatest Monarch of the World, and reach the Turks Re∣vennue, yea, though it be Fifteen Millions Sterling, as I find it a 1.55 credibly reported; yea, let us be bold, and not, as b 1.56 Socrates did when he spake of Love, hide our Face for the Matter.—The Truth is vouchable before GOD and Man, and will bear it self out at last; though it be my luck, still to be crost by Men of our own Coat, HERMES Foster-children;—But what do I call them so? Albeit Paracelse, with whom we dealt of late, was plainly so; yet his Scholar Dorne which now comes in place, is out of this account as cleerly: This Man, I say, to excuse his own Ignorance, hath learn'd a new trick in unfolding of HERMES Rid∣dle, that neither c 1.57 HERMES, nor any of his Follow∣ers, in saying they turn the four foul Metals, Lead, Tinne, Iron, and Copper into Silver and Gold, mean plainly ac∣cording to common speech, but still Riddle and double the matter, understanding the four Complexions of our

Body, (which he busieth himself to match with those four Metals) into good form and temper chang∣ed: And these to be the Silver and Gold which they make at any time; and that by this token, because they fetch their Medicine, as you heard even now, out of all things.—Then he flieth out and lifteth up his Master with high praises, for finding first, and un∣twining the Knot and Riddle; whereas there is nothing so plain, both in Paracelse and all other of his Hidden Sci∣ence, as their Opinion, as touching this matter: Nay, see the worthy Memory of the Man, he himself in con∣struing the words of his Master, concerning the same Matter, makes, as well as he, and the rest, a plain divi∣sion of this Work, and yieldeth in open tearms, that our Medicine serveth both for Men and Metals.

This Noble Doctor, when I was a Novice and first-ling in this study, as he mis-led me in other things, which he took upon him to unfold, so he amazed me in this, before he himself knew the least of them: But after I went forward, and began to consider earnestly, and weigh the things by their own weight, (and not by the weight of Words and Authorities) the onely way to Knowledge, I quickly saw the falshood of that new opi∣nion, and more plain reason and cause of belief, for this point, then for all the rest, which he allowes, and which I shewed before. Then let us not stay for him, nor for any thing else, but let us march forward, with all speed and courage.—And if it be never good in discourse of Speech, to heap and huddle up altogether, but for light sake to joynt the Matter, and cut it in divers pieces, let us do so too, and prove first that the Son of Gold is a∣ble to turn Metals that are base into Gold; then that he

can change so much as to make up that Sonne, I set as needful.

He is to turn Metals two wayes; first, as a Seed, if a Man list to sow him upon them: And then, after his Birth, by Nourishment, or turning them into his own Nature; And this is either into his Fathers (which is his own after a sort) or, into his now-being, and self same Nature. Of these I will treat severally: And first of Seed, which cannot be denied unto Gold, if all d 1.58 things have Life, and Life have e 1.59 three powers and abilities, to be Nourished, and to Wax, and to beget his Like, also; The second part is clear and granted among all Philoso∣phers: And that all things have Life, it hath been often shewed before by their feeding and divers other Argu∣ments.

But because it is a thing whereon almost all the frame of my speech leaneth, and yet much in doubt, and hard∣ly believed among the Learned, let us take it again, and prove it by name in Minerals, because they be both far∣thest from belief, and nearest our drift and purpose.

f 1.60 Those things that have Diseases, Age, and Death, cannot but live; and we see plainly the Diseases, Age, and Death of precious Stones; but most clearly in the precious Load-stone (though he be foul in sight) which is kept, fed, and nourished in the filings of Iron, his pro∣per and like Food, when Quicksilver or Garlike quite destroyes him, and puts out all his Life, Strength and Virtue.

But how if the g Minerals by feeding, wax and grow as g 1.61 well as Plants or Wights? As Miners have good expe∣rience of that, when they see them by those due and constant fits, so dangerously voide their Leavings.—Agricola saith, h 1.62 that Salt-Peter, after that by drain∣ing it hath lost its taste and virtue, if it be laid open in the Weather, will within five or six years space, grow and ripen, and recover his power and strength again. The i 1.63 same man telleth of one Lead-mine, and two o∣ther of Iron, which after they be digged and emptied, within few years space, ripen and grow to be full again, and one of these every tenth year.

But admit these by the slight and canvass of a crafty Wit, may be shifted off, yet they shall never rid the next that follows of Lead, after he hath been taken out of his proper Womb, where he was bred, and nourished, and fashioned into his form for our use requisite, yet, if it be laid in a moist place under ground, it will wax and grow both in weight and bigness, k 1.64 by many good Authors, yea, and by (k) Galen his own witness, which although it be light otherwise, yet is of weight in this matter, be∣cause it maketh so much against his own cause; Nay, mark what l 1.65 G. Agricola reports, that the same hath been found true on the top of houses, and shewes where and how the proof was taken.

But, to come to the very point, m 1.66 Paracelse saith, that Gold buried in a good Soile, that lieth East, and cherished well with Pigeons dung and urine, will do the same; and sure, I dare not condemn his witnesse in this Matter, because the rest that went before, seem to

say as much in effect, and to avow the truth of this Story.

Then, if it be so certain that Gold hath life, there is no help but he shall beget his like also, if Philosophy and common proof be received: But they n 1.67 will say, that nothing doth so that wanteth seed, as many Wights and Plants doe, and all Minerals; No man saith so, that knoweth what is seed; o 1.68 Seed is no grosse thing that may be seen with Eyes, but a fine and hot Heavenly breath, which we call Life and Soul, wherewith not one∣ly the common soul of the World, but also Wights, yea, and perfect p 1.69 Wights sometimes, beget without the company and sense of that frothy stuff and shell, as I said above; but yet most commonly Nature takes the help and guard of that Body called Seed: This was proved to be not onely a branch and part slipt from the whole Body, but the whole it self sometimes, as by kind, in the four beginnings, and in Minerals, and in seed∣lesse Plants, and Wights; and by Skill in all. There∣fore Minerals and all have their Seed, and their whole Body is their Seed.

Then, as by Nature, they are wholly sowne and die, and (or else under-moon q 1.70 things would prove mor∣tall) rise again the same encreased according to the wont of Nature, even so they will above ground, if we can by skill use them kindly, which we may, as well as Nature, if we could espy her Footings, not unpossible to be seen, as I could shew you quickly, if I might a little unwind the bottome of secrets, and lay them o∣pen; But I must take heed.

Then, as the seed of Plants and Wights riseth again much encreased in store and bignesse, because it drawes unto it and turns into his Nature much of the kindly

stuff and ground that lieth about it to corrupt it: Even so, if you r 1.71 make the Metals a ground fit to receive and corrupt the seed of Gold, it will, after his due time rise again, turning them, or much of them, into his own Nature.

Now Dr. Dorne may see, if he be not blinded, that this is no Riddle matter, but a plain and certain Truth, grounded upon the open and daily race of Nature, which not I spied first, (as he spied out the subtill falshood:) but the same all the Troop of the wise Egyptians saw and taught before me; yea, and some of them that sit in darknesse, as those worthy Leaches, whose aid we took before, Ficine, Fernel, and Cardane; especially the two first, because they bare good-wil to the truth of this Science; But Cardane, as a man that neither knew nor loved it, halts a little; for when he had all about held for certain, that Minerals and all had life, and were nourished, and grew and waxed, yet he buried the third point with silence.

But let us not urge this so much in this place, because it is not the right Son of Gold, and Stone of HERMES, but a lesser skill, and lower way to Riches, fit to have been followed in the Second Book.—Then how doth the PHILOSOPHERS STONE, and the naturall Son of Gold it self turn base Metals into Gold? For that was the second thing to be handled in this place.

When this Child is born, keep him in his heat, which is his life, and give him his due and naturall food of Metals, & he must needs, if he be quick, & able to be nourished, digest, change, and turn them into his own Nature, much more easily than Lead, and he in a cold place, and rude and hard fashion, was before able to turn strange meat and digest it.

And as I shewed above the change of natural things when they meet in Combate, to be either throughour, or half way, that is, either by Consuming to raze one a∣nother quite out, and turn him into his own self-same Nature; or when by mixture both their Forces are bro∣ken and dulled equally: Even so, in this great skilfull change, we may so order the matter, and match the two Combatants, that is, the Meat and Feeder, Stuff and Do∣er, with such proportion, that one shall either get the Victory, and eat up the other quite, or both be maimed alike and weakened.

To be plain; If we give s 1.72 this mighty Child and Son of Gold, but a little Food (the quantity I leave to discretion) he will be able to turn it througly into his own self-same Nature, and thereby to mend himself, and increase his own heap and quantity: But if you will make Gold, which is your last end and purpose, match your Medicine with a great deal, an hundred times as much, or so (your eyes shall teach you) and both shall work alike upon each other, and neither shall be chan∣ged throughly, but make one Mean thing between both, which will be Gold, if you will, or what you will, according to your proportion: And if you perceive not, mark how (the comparison is somewhat base, but fit and often used by our Men) they make a sharp and strong Medicine, t 1.73 called Leaven, of the best wrought Flouer, which is Dough; and such another of Milk, well mingled in the Calves bag, named u 1.74 Rennet; and how by matching them with just proportion of Flouer and Milk, they turn them into the middle Natures of Dough and Curds: Nothing so fit; mark it well.

Nay, sith you begin to call me to examples, I will ply and load you with them, and yet I will lay no strange burthens upon you, no, not the quick nature of the Scottish sea, returning wood w 1.75 into Geese; Nor yet the x 1.76 Eagles feathers, that lying among Goose quills eat them up, two more marvellous changes, then all those that are professed in the Art of Changing, yet I leave them, I say, for things too strange and far of my purpose; here are many Waters and Earth, which I am credibly informed by y 1.77 G. Agricola and z 1.78 others as good Authors, are indued with the pro∣perties to turn any Plant, Wight, or Mettal into stone. Cardane a 1.79 tells of a Lake in Ireland, wherein a stake stuck down will turn in one years space, so much as sticks in the Mud, into stone, and so much as stands in the water to Iron, the rest remaining Wood still.

There is an old Mine-pit in the Hill b 1.80 Carpat in Hun∣gary wherein the people daily steep their Iron, and make it Copper: the reason of these things is plainly that which I brought, for our great and Golden change, and likened to Rennet and Leaven hard before.

The waters and Earths which astonish things in that order, are evermore, infected and mixed with some ve∣ry strong Stony▪juyce, c 1.81 as Agricola, saith; and Reason agreeth plainly in the waters, when they no sooner d 1.82 rest from running, then they go into a stone. Nay, e 1.83 Pliny saith, that Stony-slix in Arcadia, goeth into stone running; which thing the foul Traytor f 1.84 Antipater belike perceiving, meant thereby to try such a change upon his Lord, the great Grecian Monarch, when he gave it him to drink and killed him.

The Irish-water is, without doubt, Mineral, and as I gather by the description, temper'd and dried with that Iron by juyce which is called Ferrugo: But every Man knoweth for certain, that the water of Carpat g 1.85 is Coppress water; Now Copperss is as near the Nature, as the Name of Copper, which the Greeks set out most clearly, calling Copper, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chalcum, and that other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chalcanthus, and the stone Pyritis, or Marcasite, (as it is termed in Arabia) that breeds them both, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is like Leaven to dough, h 1.86 made of Copper, and raised to a sharp quali∣ty, which when it is loosened into water, and by drain∣ing and distilling up and down in that Hill refined, it becomes yet more sharp and strong, able easily to over∣come Iron, a like and near weaker thing, (for what is so near as Iron to Copper) and turn him into his own, old, mean and middle Nature.

But how shall we shew that Coppris came of Copper in that Order: first the proof of our Men maketh it

clear, i 1.87 when they turn that into this, and this into that again, so commonly: Then the authorities of Geber and Agricola (the best skil'd in Mineral matters, of all that ever wrote) k 1.88 the one af••er that he had ob∣served it long in Mines, setting it down for a Rule, and l 1.89 Geber calling it the Gum and as it ••ere the drop∣pings of Copper: But cheifly the Workmens daily pra∣ctise, who by following the steps of Nature, softning and dissolving that brazen stone Pyritis, do commonly make Copper.

Let us now see what Art hath done by counter∣feiting thes•• patterns by Nature set so plainly before her. If she hath not done as much, and more surely, she was but a rude and untoward skill; let us see what is done.

She hath likewise, and as well as Nature, m 1.90 by a sharp stony Water, called sal-gem water, tu••ned Wood into stone, yea, and Mettals also into prec••••us sto es, not by any counterfeit way which Glass-makers use but Philosophically, and Naturally. by a marvellous clear and strong water of Quicksilver, leading them back in the middle nature of fine stone. To let pass middle Minerals, which by the same course Art easily chang∣eth one into another; she ••u nerh Antimony n 1.91 into Lead, and this into Tinne easily; these things Agricola reporteth, and tells the way of the first by Concoction only; but not of the second, which Paracelsus suppli∣eth, o 1.92 by purging him our way of binding with sal Armoniak. I could set down a w••y to turn Iron in to such p 1.93 steel; as would cut Iron as fast as this will cut

wood, and bear out all small shot, but that they are both but one kinde, q 1.94 one better purged then the other, as indeed so are all the Mettals, though not so nearly al∣lied.

Even so I esteem of the silvery and golden Coppress, which Nature sometimes yields under ground, and Art counterfeits by our binding and colouring Rules above-set, as Agricola tells and teacheth: Neither think these bastard wayes quite out of Rule, but to follow the same reason of Nature; and as the rest take the finer like part and leave the gross unlike, so do these feed upon their like the fowler parts, and leave the bet∣ter as unlike their Nature.

But to proceed; To turn Iron into Copper by Coppress water, is somewhat more ordinary then the rest. r 1.95 A∣gricola saith, an old parting water, which is made there∣of (as we know) will do it. But the workmen in the Hill s 1.96 Kuttenberg in Germany, do more nearly fol∣low Nature in that Hill of Carpat, for they drain a strong Lie from the Brazen-stone, that is, they make Coppress-water strongly and kindly, and by steeping their Iron in it, make very good Copper. Nay, further Paracels. t 1.97 saith again, that in Casten they turn Lead also into Copper, and though he nameth not the means in that place, yet other where he doth, and teacheth how by Coppris sundry wayes sharpned, to turn both Lead and Iron into Copper; In which place he delivereth another pretty Feat, to un∣loose, and leade back, both Iron and Copper into Lead again, and this into Quick-silver, by the force of a sharp melting dust, which Miners use, and this by our common Rule still of stronger Lakes; for this dust be∣ing

of the same nature still with exalted u 1.98 Lead and Quick-silver, two great softners and looseners of hard Bodies, is able to make the stubborn Mettals, to retire and yield into the middle place of Lead, and this into Quick-silver.

Now then we see that Art hath reached and overta∣ken all the natural changes of Minerals; why may not she by the same pattern devise more of her self, as the guise of good work-men is, and go beyond Nature, and turn the foul Mettals into fine Silver and Gold? She hath a great advantage of Nature. First her Patterns, and then her help in working: and lastly the Light and Instruction of a Divine wit and Understanding, where∣by no marvel if all wise men have said, she passeth Na∣ture.

Albeit it is uncertain whether Nature hath such a Golden Medicine in her bosome hid, or no, as well as those of Copper, Stone, and such like; yet this is sure, that by the bastard way of binding (as we have heard before) she turneth Lead and Tinne, and perhaps Copper too, but surely Quicksilver and silver into Gold. Then I say it is a sign of a weak and shallow wit, if Art cannot by these patterns aforesaid, devise further to turn other Mettals into Silver and Gold. Is it any more to do, then to exalt and raise Silver and Gold (but this w 1.99 will serve for both) into very sharp and strong qualities, able, like the rest, to devour and turn their like meat into their own middle Nature, from whence they sprung; certain∣ly

the reason is so plain and ready, that I must needs deem him less then a child, that cannot conceit it. Nay, bend your ears and minds: By reason, if the workman be very strong over the stuffe, he will turn, in trial, things unlike and contrary, as well, though not so easi∣ly, as like and friendly.

And for the proof of stonyjuyces, turning all sorts of things, even Mettals themselves x 1.100 into stone as hath been found by the stamp remaining; of Ant••mony and Coppress turned into Lead and Copper; of the ripening of the Mineral Mines of Lead and Gold, eatin•• Durg and Urine, and such like exchanges set down before, I am led to think, that a very lusty and strong Medicine would be able to change ••ther things, as well as M••ttals especially minerals, into go••d y 1.101 some of our m••n sa no, because there wants in the rest the ground of Quicksil∣ver, the knot of friendship and unity: I grant it very hard in respect of the right way; and yet I hold it possible.

And thus you have seen the ability of Hermes Medicine, to turn base Mettals into Gold by three sundry wayes. First, as he is sown and riseth again to be made a Medicine, which I call begetting. And then by changing the little food that is given him into his own Nature, to make him wax and grow in heap and bigness, which I terme nourishment. And Lastly, by changing the great store of stuffe wherewith we match him, half way in the middle nature of Gold which is the best change and drift of our purpose. And this I may do well to call M••xtion, though z 1.102 Ficine and * 1.103 Fennel name it Begetting also: as it is a kinde indeed: But because it go∣eth not the kindely way, let it go, and us keep our Order.

CHAP. III. That the Phylosophers Stone will turn base Mettals with as much advantage as we will.

BUt how shall our Son of Gold be able to subdue and turn so much of base Mettals with so little charge and travel, and so great return and gain as we have promised. It is for three causes: First, for the fitness and readiness of the stuffe to be changed; and then for the great store and strength of the changing work∣man; (to send away the lightest still first and foremost:) And lastly, for his encrease in store and quantity, which may be made either by sowing or nourishing the Son of Gold without end and number, for sowing first.

There be sundry sorts of sowing and making this our Medicine: One is an excellent way, but a bare and na∣ked and lone way; because if Gold can be made open and fit to be wrought, as behoves a seed within him∣self; and the less contagion there is of unclean stuffe, the more excellent and mighty will he rise again. This way, by deep and painful Wits hath been sometimes ta∣ken, but very seldom, because it is very hard, long, and irksome, and therefore we will leave it also: but chiefly because it crosseth my purpose abovesaid; for if he be sowen alone, he cannot rise encreased, whereas we de∣sire to augment his heap and quantity. Then there are two kindes of Grounds, and yet both one kinde,

which we may put unto him to corrupt him easily, and raise him again with encrease in quantity. One near∣er his Nature then another, one better then another; so much is enough for that. Now for the store of ground fit to be laid about him, there is a choice better or worse also: But that is no great matter, so you keep the measure and discretion which a common a 1.104 Seeds-man can keep, neither to overlay and drown him, nor to leave him dry and barren. Then to our purpose.

Cast with your self what encrease in store one grain of Corn will yield within a few times sowing. When I had a little leasure, I did once cast what one grain, by the encrease of fifty, (which happens often) would arise to in seven times sowing, and I wearied my self in an endless matter. A greater Summe then any Man would think: I have forgotten it, b 1.105 cast you that have lea∣sure. Now a Grain, I mean an Ounce of our Seed, though it riseth not with such advantage (for if it were so sown. it would be quite drowned, c 1.106 or at least not worth the tarrying) yet it rewards it another way with speed in working, for albeit the first time be much alike, about fourty weeks, or such a matter; yet the se∣cond is run much sooner, both because now he is softer then the first seed, and easier to be loosened, and also mightier and more able to turn the work over, d 1.107 so that if we keep our selves within the Number of ten e 1.108 as some do set the bounds, (yet I think the midst between f 1.109 duplum and decuplum a notable mean, although that be as it happeneth) yet by this great haste and speed, we may quickly overtake Infinity.

g 1.110 But if you think this to be too slow a course, let us run to the next encrease by Nourishment, whose great speed and readiness will easily supply all, and fill the biggest desire in the world.

h 1.111 After the Son of Gold hath been once sowen and raised again, he is now able to work mightily and not before, and to turn a hundred parts of his due meat, into a third middle thing Gold his fathers nature: this we will shew hereafter. Then, if he be able to turn a hundred times as much half way, he can sure turn as easily and quickly one part, that is no more then himself quite through into his own self same Nature, especially if that Food be Silver or Gold, which is best of all to that purpose: then is he twice as big, and as strong as he was before, able to devour as much more, and all this as much again, and so for ever; for his strength shall never be abated, when after his feeding, he is left the same still: even as one i 1.112 Candle lights another still, or more strangely, though not so largely, like unto the Load-stone, which as k 1.113 Plato reporteth, after it hath drawn one Ring of Iron, it giveth this power to draw an∣other, and this to the next, until you make a long row and link of Rings, close and fast, one hanging upon another.

Then sith we may so soon heap up so great a quantity of this Golden Medicine, it may chance we should not need any great help of the readiness of the stuffe, and strength of the Workman. And if but ten parts of the Gold might be made at once, between a week workman, and a sturdy stuffe, yet perhaps it would serve the turn to raise the Sum appointed. But suppose it cometh short ten parts of the way, yet if through the means of

the nearness of the stuffe, and force of the doer, one part may come to turn a hundred, then we shall supply and overtake all the want and hinderance; let us see.

And first again of the stuffe, because it is the shorter and easier matter; a thing is fit and eath to be changed, when it is like to the nature of the workman, and near the wayes end. The strait affinity and nearness of the Mettals one to another we have opened above, l 1.114 when we found them all to be one thing, differing onely by certain Hang-byes of cleanness, fineness, closeness and co∣lour, sprung out from the adds of Concoction; and that, if the same Concoction hold, they will come at length to their journeys end, which they strive unto, the perfection of Gold, (except, perhaps, Iron and Copper by over-sudden heat, or some other foul means, have been led out of the way, yet they may be led back again, and cleansed as we heard before:) and that they were all made at first of Quicksilver, a foul and greasie thing in respect, and then were grimed and bespotted greatly again with that foul earthly Brimstone, which after wards came upon them, whereby they were all gross and ill-coloured, open and subject unto fire, and other spoiling enemies, before by long gentle and kind∣ly Concoction, all the foul and gross stuffe was cleansed and refined, and so made apt to take good colour (as we see in Plants and all things) and to gather it self up close together, and likewise to be weighty, for the much fine stuffe in a narrow room (when Lead and * 1.115 Quick-sil∣vers heaviness floweth from the rawness) and lastly to be stedfast and safe from the fire, and all other enemies, because there was neither any way of entrance, in so

great closeness, left, to make division and dissolution, that is destruction; nor yet any greasie stuffe the food of fire, remaining.

Wherefore we see the near Neighbourhood of Met∣tals, and easiness to be changed one into another (especi∣ally if we work upon silver, which is half Gold alrea∣dy) when they want nothing of Gold, but either long gentle concoction, or instead thereof (because we can∣not tarry) a strong and fierce one answerable unto it; first to cleanse out all that gross and greasie stuffe, and then to bring colour upon it.

So that I cannot but wonder at those Men, if they be learned, who, in reproof of this Art unknown, vouch unfitness of the stuffe to be changed, saying, that Mettals being of sundry kindes and natures, cannot be turned before they be brought into that stuffe whereof they were first made and fashioned; which we do not when we melt them, onely, and which is not eath to be done. It is a fign that, either they never knew, or at that time remembred not the Nature of a Mettal, or of the first stuffe; for if they mean the Grecian n 1.116 supposed, first, empty, and naked stuffe, without shape, but apt to re∣ceive all, even that which is the middle o 1.117 state of a thing lasting but a moment, when b•• the way of making and marring (which our Men with Hypocrates well change∣ing) it is passing from one to another. Then if I yield∣ed, and quickly granted, with Geber, Arnold, Lully, and many more learned Men on our side, that in that ve∣ry violent work of changing; the Mettal being a far al∣tered and broken, even into dust of another fashion, was quite marred and bereft of his old Nature and being, and passed even through the midst of the naked stuffe,

unto another kinde and fashion: I think I might drive them to blow the seek, as they say, and they know not what to answer.

But if they mean, as it seems they do, we should not melt our Mettal, but bring him back again unto his nea∣rest beginning and stuff•• Quicksilver, and then put on our shape, and form upon him, according to the kinde∣ly sowing of Gold upon his base ground abovesaid, they are deceived not knowing the nature of Mettals: for they be not of sundry p 1.118 kindes and beings, (as they say) but all one thing, differing by degrees of baking, like divers loaves of our paste; that it were madness, if any of them lacked baking, to lead him back q 1.119, or mar and spoil him of his fashion, but in the same form and being to bake him better. And so did Nature in the Ground, in baking Quicksilver or Lead into Gold, she went forward and not backward with the Matter: Nay, why go I so far with them? They never marked the nature of their own Words, which they use in their own Phylosophy, where changing is flitting onely, and shift of those Hang▪byes called Accidents, the form, kinde, and be∣ing of the thing remaining.

Then, if the stuff be so fit, let us see what the Worker is, not in store which is done already, but in force and power. His strength and power is seen in two things, purging and colouring; for first he must mightily shew himself in purging and driving out all the gross greasi∣ness of the stuffe, and then when all is fine, clear, and close, he ought to stretch himself at large, and to spread far forth in colour upon it; for albeit long and gentle purging by Concoction, of it self, breeds and brings good colour, yet this our short and violent heat propor∣tioned

doth not so, (as I shewed above in the discourse of binding and colouring) but must needes bring Colour with him already Coyned.

So that when he purgeth the stuff under-hand, he draweth not out the foul and gross stuff, and departs away from the work withal, as the foul purging Binders did; but being a clean and fine thing like the Nature of a Wight, he purgeth by Digestion and Expulsion, driving out the foul and unlike parts as Leavings, taking and imbodying with himself the fine and clean for her Food and Nourishment.

Then let us see how this work of Purging is perform∣ed, for that is all; and the Colour hangeth upon the same, and is done all under one, as we shall hear in the going out of this Treatise: If nothing purgeth but Heat through concoction, and this is ever to be mea∣sured according to the need & behoof of the Work un∣derhand; and we must scour an hundred times as much stuff in one, or two, or three hours space at most, (for that is their task) when we had need of a marvellous fiery Medicine (besides the great outward Heat to prick him forward) scarce to be-found within the compass of the World and Nature. It must shew it self an hundred times fiercer then a Binder, which was scant able in longer time, and stronger heat, to scoure and purge one part, and as much of the same stuff.

This is a marvellous hard point; I had need whet my Thoughts and Memory, and all the Weapons of Wit unto this matter. If we search all about, & rifle all the Corners of Kind, we shall find no Fire in the world so hot and fierce as the Lightning, able to kill Plants, and Wights, & melt Mettals, and to perform other such

like marvellous things in a Moment: As (to let pass Plants not so strange) I have read r 1.120 of eight Reapers in the Isle of Lemnos, which as they sat at meat under an Oak, were all suddainly strucken stark dead therewith, sitting still in the same guise of living and eating Creatures. Again, that it hath sometimes passed s 1.121 through a Purse at a Mans side, and molten the Coyne without hurting the leather, because such a subtile and speedy Fire found that resting stay t 1.122 to work on in the Mettal, which it wanted in the open soft and yeilding Leather; And many moe such strange deeds we may finde done by that most violent Fire. Then our fiery workman, if he be tasked, as he is, to work as great wonders as these be, had need to be fierce and vehement as the fire of Lightning, as it is also sometime termed in our Philo∣sophy.

Let us match these two together, and see how they can agree, that all things nearly laid, and as it were, strucken together, the light of Truth may at last ap∣pear, and shine forth out of that Comparison: let us, as Tully saith, and doth, at the first setting out, lanch and row a little easily, before we hoyse up sail.

Gold, in our Phylosophy, is of it self a Fire, that if it be raised and encreased an hundred degrees in quali∣ty (as it must be) may well seem like to prove the greatest Fire in the World. But our Men as they speak all things darkly, so this perhaps v 1.123 in regard of other Mettals; or rather because like the Salamander; No, like the Fire-flyes (for though w 1.124 the Salamander can, as well as Serpents Eggs, by his extreme coldness

quench a little Fire, yet a strong x 1.125 Fire consumes him, and puts him out of being:) because, I say, like the Fier-fly he doth live and flourish in the Fire: when as, indeed, y 1.126 Gold, as all other Mettalls, is cold and waterish far from the kinde of Fire. And yet it is not the outward shew of the Body alone that makes a fiery Nature, but sometimes the inward quality doth the deed of Fire, (if we speak at large, as the common custome is;) And so the Star-fish in the Sea (a) burns z 1.127 all she toucheth; and a cold spring in a 1.128 Slavonia sets on fire any Cloath spread upon it; and to come nearer, by such a fiery force doth the water Styx in Thessaly pierce through any Vessel save a Horse-hoof.

But now we are come into the deep, let us hoyse up sails, and speak more properly and Philosophically, and more near the purpose; let us, I say, hear the Nature of Fire and how it cometh. Fire, as they bound it, and we shall finde it if we marke his Off-spring, is a very hot and dry Substance: The first cause of Fire is Mo∣tion, gathering and driving much dry stuff, into a nar∣row strait, which by stirring and striving for his life and being, is still made more close, fine, and hot, then its Nature will bear and suffer; and so it breaketh out at last, and is turned into another larger, and thinner, dryer, and hotter nature, called Fire: Hence the great under-ground Fires in Aetna, Hecla, and many other places, grow and spring at first, when the Cold driveth a heap of hot earthly Breaths and Vapours, ei∣ther round up and close together, or along through the narrow and rough places, rubbing and ringing out Fire, which the natural fatness of the Ground feeds for ever.

So the Star, called b 1.129 Hellen-star, that lights, (a signe so dangerous) upon the tackle of the Ship, and fal∣ling melts Copper Vessel, &c. cometh of a heap of such Vapours, carried up by cross windes, &c. So by rub∣bing Milstones, Flints, and such like, we see Fire arise after the same manner; and this is the manner of the Off-spring of all Fire, others flow from this one, still sowing, as it were, one another. But if the stuff of this Fire be tough and hard, and then when it is wrought into Fire, it be moved again apace, it pro∣veth, for these two causes, a marvellous hot, fierce, and and violent fire, whence springeth all the force of Lightnings, for it is nothing else but a heap of thick and Brimstony vapours, (as some hold with Reason) by the coldness of the Cloud beaten up close in that Or∣der, and now being turned of a sudden into a larger and thinner Element than it was before, when it was Earth and Water, his old place will not hold him, and so by the force of Nature, striving for room and liber∣ty, he rents the Clouds in that manner which we hear in Thunder, and bursteth out at last a great and swift pace, as we see in Lightning, which swiftness together with the toughness of the stuff finely wrought, makes up his violence, above all Fires in the world.

Now for the Son of Gold and Hermes his Medicine, what kinde of Fire is he, when he can be no such Ele∣mental extreme hot and dry Fire? for he is temperate and hath all the qualities equal, and none working above other; and yet, indeed, by reason of the fine and tough (and therefore) mighty Body whereon they be seated, they work in equality together, much more

forcibly then the extremely distempered, cold and dry Poysons can work alone, and as fast and faster then they devour and destroy temporate bodies, these do over∣throw the contrary: Then what a Fire he is I shewed before, how full stuft with Heavenly spirits above all things, and so he is a Heavenly fire, which is much more effectual in power, and mightier in action then that other, by reason of his exceeding subtileness, able to pierce through Rocks and all things, where that other shall quickly stay.

Admit it, say you, if that Heavenly fire were quick, free, and at full liberty: But it is fast bound up in a hard Body; Then I will tell you all the Reason, bend your Wits unto it.—Gold, at first was full fraughted with the most piercing fire in the World; Art then came and wrought it into a most fine flowing Oyl, and so unbound it, and set it at full liberty; Not so freely indeed as in Heaven, but as can be an Earthly body, closely crowded up together, (which helps Heat, as we hear in a burning-glass) upon a most strange and mighty Body, far above all things in the world; and lastly, with a violent outward Fire, she sent all these a part away to work together. Judge then, you that have Judgement, whether it were not like to bestir it self, as lustily as the Lightning? Compare; The Heat of the hot spirits is as great; and if it were not, yet their passing subtileness, would requite that matter easily, and make him even; yea and perhaps, when they be drawn and carried up close together, make some odds and difference between them; But sure the exceeding toughness of the Body (as we see in Iron & the rest) aug∣ments his heat greatly, and carrieth him far beyond it.

Now for the pace, it is much swifter, as driven by a much stronger Mover, even so much as a Found∣ers Fire passeth in strength the top of a thick Cloud, for this is he that sends the Lightning, which else would have flown upwards. Therefore because the fire is stronger, and hath the helps of Body and Motion far more favourable, the fire of the Son of Gold must needs pass the Lightning in power and wonderful working. Then bethink your self, with what ease and speed, c 1.130 such a fiery Medicine were likely to pierce and break through, sift and search all about, and so scour and cleanse a great Mass of foul Mettals? how many times more then a weak and gross Mineral binder? fasten and bend your Mindes upon it: we see how a weak, waterish and earthly Breath in a narrow place, within a Cloud, the Gramide, or Gunne, (all is but d 1.131 Thunder) because he is so suddenly turned into a larger Element, and lacketh room, bestirs himself and worketh marvel∣lous deeds; what may we think then of the heaps of those fat vapours of Heaven, and of that most strong golden body, closely couched up together in a little room, when they be, in a narrow Vessel drawn out, and spread abroad at large by a mighty fire, and there∣by still pricked and egged forward? (for as long as the fire holdeth, they cannot be still, nor draw in them∣selves again.) What thing in the sturdiest Mettal can be able to withstand them? How easily shall they cast down all that comes in their way, break and bruise all to powder? May we not all say plainly, that which the e 1.132 Poet by borrowed speech avoweth, That Gold loveth to go through the midst of the Guard,

yea and p••ss through the Rocks, being more mighty than the stroak of Lightning? It is so fit as if it had been made for the matter.

I have heard that the extreme cold weather in f 1.133 Lappia and Finland (which lie under the pinny Girdle of the World pierceth frezeth, and cracketh the Rocks, yea, and mettalline Vessels: Again, that the poisoned Cocka∣trice, by g 1.134 his violent, Cold, and dry Breath, doth the same on the Rocks where he treadeth: Then what may we judge of the force of our fiery Medicine upon the Mettals, by these comparisons? How fiercely and quickly were it like to divide & bre••k them, having an extreme fire, the greatest spoiler of all things, to over-match the cold & dry quality; & a much stronger Body then those vapors which carried th••se former qualities, and both these sent with far greater speed and swiftness, as appears in the difference of the Movers?

Lift up your Ears and mark what I say; A deaf Judge had not need hear these Matters, who hath not seen how Quicksilver enters, cuts, and rents the Met∣tals, though many doubt, and differ about the cause thereof? i 1.135 Cardan thinks, that, like as we said of the cold Weather in those frozen Countries, so this marvellous cold Mettalline water, entring the Mettals, freezeth their Moysture within them, and makes them crack and fall assunder, and therefore Gold soonest of all other, because his moisture is finest: even as sodden-wa∣ter for his fineness, freezeth sooner then cold.

Surely very wittily k 1.136 Paracelse deems this done by the Spiritual subtilty of the Body, even as the under∣standing Spirits of the Air, and the lively Spirits of Heaven use to pierce through stone walls, and Rocks by

the same strength, without the force of qualities: But I think it is rather for his stronger like Nature; seeking to devour them; else he would pierce you hand, and leather, and such like easie things, which he leaveth un∣touched, as unlike and strangers. As for the qualities of Quicksilver, it is a question what they are, and which excelleth; some judge her very Cold; some again marvellous hot (as Paracelse for one;) some most moist; other dry: But, as she hath them all apparantly, so I deem her Temperate, like him that hath sprung from her, and is most like unto her, Gold I mean, though perhaps the qualities be not all in her, as in him, so equally ballanced.—But let the Cause be what it will, (I love not to settle upon uncertain matters,) the great Spirit of Mettals, after she is first wrought into Gold, and then into his Son our Medcine, shall be in any rea∣son, both for Soul & Body, an hundred times stronger, and more able to do it. Nay, Antimony and Lead are much grosser then Quicksilver, and yet we see how they rend and tear and consume base Mettals even to nothing. But what say we to Plants? there is as great difference in sharpness and ability to pierce, and enter between them and minerals, as is between a Thorn and a Needle; and yet you hear above, the gentle Plant of the Vine and the milde Dew of Heaven yielded stuff to an eating water, able, within three or four distil∣lings to devour and dissolve mettals.—Then what shall not onely other sharp mineral eaters, but this our almighty Golden medicine shew upon them, which besides that wonderful passing sharp and piercing Body, hath the great help (which they want) of that Heavenly fire, and of his swiftness,

stirred up by a mighty Mover. These things are enough to suffice any reasonable man, (if they will not stop their ears against the sound of Reason) touching the power, might, and strength of our Medicine.

What is then behinde? Yes many, I heard them whisper, that albeit this Stone of ours hath such thun∣dring power, yet it may not force to our purpose, consu∣ming all the Mettal (as the guise and forcible use of so fierce things is) without regard or choice of any part or portion: But it is not alwayes I hope, the guise of vio∣lent things; I need not go far: There is a natural stone in l 1.137 Asia, which by a mighty and strong property u∣eth, in forty dayes space, to consume and make away all the flesh and bones of a dead mans body, saving the Teeth, which he leaveth ever safe and whole, and there∣fore they called it in times past (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Flesh-eater, and made Tombs thereof for dead, and Boots for Gowty men.—I could cloy a world of Readers with like examples, if I might be suffered: But weigh this one and our artificial Stone together, why may not it as well have his choice, and save a part in this great waste and spoiling? They know not why: And how then, there are many deep, hidden and causeless properties in the bosom of kinde and nature, which no mans wit is able to reach and see into, the World is full of them, when Art is open, and all his wayes known.

Indeed, the World is full of late, of such causeless and blinde Phylosophers, which (like as the m 1.138 Poet, when they stick a little, call upon Jove by many names, to help to shore up the fall of a verse, or stop a gap in the num∣ber; so they) when their eyes are dazled upon the view of a deep matter, fly to Nature as fast, and to her

n 1.139 hid and unsearchable Secr••••s to cover the shame of Ignorance: as though GOD moved all with his finger (as they say) without any ••ween means or inst••u∣ments.—There is nothing done without a middle cause, fore running, if it were known, (as I think it is to some, though never so dark and hid from others) and therefore to come to the purpose, as the reason of the natural eat∣ing Stone was clear to o 1.140 Agricola, (though unknown to Pliny, and many moe the Reporters) and found to be for the loose and light temperature of his Body, apt to drink up Moisture, and Coppress nature, fit to eat the fl••sh and softer bones, and yet unable to do a thing above his st••ength, that is, to overcome the harder. Even so you may think the reason in this like property of the PHI∣LOSOPHERS STONE, is seen to some; and certain, howsoever it was my luck to see it I cannot tell, it hath been sure unfolded twenty times, at least in the speech going before, if you remember well; it follow∣eth but the high and common way of all nature, I mean that eating nature; for all things eat, and that is the cause of things done below: Then, there is nothing eats and devours all the stuff which it overcometh but so much as is like, and turnable, the rest he leaveth as strange and untouchable. So did all the foul binders purge above; nay, so and no otherwise doth the Lightning and all fire eat and consume the stuffe subdued, turning the Air and Water into fire, and leaving the Earth and Ashes; even so doth our Medicine, after it hath driven out and scattered all uncleanness, it takes and sticks unto the fine part, like unto it self, and makes it like himself, as far as his strength will carry.

What need I pray in aid of any moe examples? Is

it not clear enough, that all things seek their likes, and shun their Contraries? Yet because these Mineral Mat∣ters have been evermore very strange and unacquainted with the Grecians, I will set down one or two of the clearer examples. Why doth Coppress water part and draw away Silver from Gold? But, that Coppress is like to Copper, and this to Silver; for as p 1.141 Lead is to Gold, so is this to Silver, both very like one another, both in weight and softness, and therefore counted Leprous Gold and Silver.—For try all of both together; when you have so parted Gold and Silver, cast in plates of Lead and Copper, and that will cleave to the Gold, and this q 1.142 to the Silver. But Silver is liker to Silver than Copper, therefore to part Silver from Copper; the Miners use to season a lump of Lead with a little Silver, that softneth the work and maketh it ready; then one Silver draw∣eth the other part unto her. Nay, view Quicksilver, r 1.143 as she is strange in all things, so in this ve••y wonderful: Quicksilver, I say, the Grandmother of our medicine, and the spring of all her goodness, will quickly receive and swallow, either in heat or cold; her near friend and ve∣ry like, clean, fine, and temperate body of Gold, (and therefore as the one is termed unripe Gold, so the other ripe Quicksilver) when the rest she refuseth, and beareth aloof, as foul, gross, and unlike her Nature; and this se∣cret the miners also, by their practice, have opened unto us, when they so part Gold from the rest mashed altoge∣ther in a dust heap.—Wherefore when this fine and clean body Quicksilver, is made by Nature and Art, yet much finer and clearer, and again as much more piercing and Spiritual, and able to perform it, how much more readily will she run to her like and devour it, the clean, fine, and spiritual, that is, the Quicksilvery part of the

Mettal? And if she do devour it, then it cannot be lost, but must needs go into a better Nature, even the Nature which we desire.

What is then to be said more? I have not yet bounded the matter, as I promised, and shewed how the Golden Stone should turn an hundred times as much into Gold; I have shot a large compass, but all at random, now it is time enough, every thing hath his due time and place.

You have heard I am sure, of the hot Stomach of the Elephant, Lizard, and Sea-calf, able to digest and con∣sume Stones, yea, and to come to the point, the Struthio [Estridge] that marvellous Beast, Iron also; If the stomach of a Wight be able in short space, to divide, expel, & turn the fine part of the Mettal into his own self same nature, how much and how soon, may the Stomach of our Medi∣cine turn into Gold? not onely an hundred times more then the Beast, because it is an hundred times more fitter and able to do it: first, for the likeness and nearness of the stuff; and then for s 1.144 the two great Heats I spake of; and thirdly, for the wonderfull, subtile, and strong pier∣cing and cutting Workman. But especially, because he goeth not quite though with the work, as the Beasts did, but half way to the middle nature of his Father: consi∣der and weigh the matter, but if it be somewhat too far off, t 1.145 mark how Wood, and other things of like strange gifts & qualities, are easily able to overcome & change a hundred times so much of like Stuff, with whom they meet, even without this our great mingling and boiling: why shall it then be hard for our Medicine, with great Concoction, to do the like upon his own subject? for proportion of strength, for strength will allow him as able to overcome the stubborn Mettals, as these two the weaker Water.

To close up all; Remember what I said, and what is most true and certain, that Gold is closest, and most full of fine large-spreading stuffe, of any thing else in the World, passing the wonderful gift of Silver in this point an hundred-fold; Insomuch that one Ounce of Gold, by the blunt skill of the Hammer, may be drawn out and made to stretch over ten acres of ground: Consider well this one point, and all snall be plain and easie; I mean to them that be Learned, for these be no matters for dull and mazed Wits to think on: Then after this spreading Mettal is made a fine flow∣ing Oyl, and drawn out at length, and laid out abroad most thinly, by a vehement heat of fire, upon how much will it spread may you think in reason? But such a view may quickly dazle the Eye of the Understand∣ing, let us picture out the matter as Plato useth.

Think the difference in fineness and colour, between the Sonne of Gold and Silver (if you will take him to turn, as I bad you) to be like the oddes between ve∣ry fine red Sarcenet, and course white sackcloth; let that be closely thrust up together in a Walnut-shell, this packt up as hard in a very round Pot of a quart, or of that bigness, which will take the measure of a hundred VValnuts, you see the bulk of both; and so if you weigh them, one will prove as much an hun∣dred times in weight as that other; but draw them out, and spread them abroad one upon another, and one shall overtake, match and fit another on all sides; Now one is very course and big, and the other fine and small, as appears by their threds; yet the small may be full as strong as the bigge, as we see in a litle Gall, Poyson, &c. it is common: Then these two encoun∣tring (as we must suppose) shall, of force, hurt and

change each other equally, & so the exceeding fine and gross mingled, make a middle thred, and the ex∣treme red and white colours, carried with their bodies take a Yellow mean also: even so you must think, when an hundred Ounces of silver, and one Ounce of our Medicine, are both by the Fire beaten and driven out at length, and to the farthest thinness, every part overtakes, fits and reacheth other, and the small part being as strong as the bigge, in striving one overcomes, consumes and turns the other, that neither shall be quite razed, but both equally changed, and mingled into a third Mean thing, both in fineness and colour, which is gold, for the Medicine is as far above gold, as this beyond Silver, both in fineness and colour, and all other properties whatsoever.

And so you see the Colour also dispatched, which I kept unto this place, and which seemeth a wonder in some Mens sights; for I hope you will not ask me how gold got this high red and unkindly colour; unless you be ignorant how all such Hang-bies fleet and change up and down, without hurt unto the thing that car∣rieth them; and except you know not, v 1.146 that by a kindly course (whereby all soft and alterable things, gently and softly boyled, wax first black, then white, next yellow, and lastly red, where they stay in the top of the Colour) we see changed and drawn up our seed of gold unto this new unwonted Colour.

And thus you have at last, all the Reason which I saw, or at least, thought good to deliver to writing, for the truth of HERMES or the PHILOSOPHERS STONE, and MEDICINES, why it is the ready way to bring all Men to all the Bliss and Happiness in the VVorld; that is, to Long-life, Health, Youth, Riches,

VVisdom and Virtue; it is now time to sit down, and take our rest.

CHAP. IV. That Gold may be wrought into such a fine oyl as we speak of.

BUt methinks I hear them mutter among them∣selves, that there is never a Reason given as yet, no not one; because all standing upon a feigned and supposed ground, which being nothing, all that is built upon it must needs come to nothing.—For even as w 1.147 Paracelsus in his supposed Paradise, in the end of his High opinions concludes, that if it were possible to be made by any Labour of Wisdome, it would prove no doubt, a notable place for Long-life and Health; even so may be thought of this Stone of gold, if any Art or skill were able to contrive it, that it would without doubt, work those wonders aforesaid; But as his Pa∣radise, (if he mean plainly as he sayes, and not of the Philosophers Stone, whereto it may be wrested) is im∣possible to be made, unless he would include himself in a place free, first from the contagion and force of the outward Earth, Water, and Weather, yea and there∣fore of the Fire of Heaven and Light also: and se∣condly, x 1.148 where all the Beginnings were in their pure and naked Nature, which they call a Fifth nature which is no where save in Heaven, and which were a Miracle to be conceived; And lastly, except he could live without Meat and his Leavings, which both Lear∣ned and unlearned hold ridiculous to think.

Even so, it is as hard in opinion and unlike, that Gold may be spoiled, and brought to nothing, (as he must be first) and then restored and raised to such dig∣nity;

Because as Heaven is ever one and unchange∣able, for that in it all Beginnings are weighed so even∣ly, and surely tyed together in a full consent, and un∣able ever to jarre and to be loosned; in like sort Gold is so close and fast, for his sure and equal mixture of his fine earth and water, that no force y 1.149 of nature, nei∣ther of earth, air, or water, no nor of fire, although he be helpen with lead, antimony, or any such like fierce and hot stomach, easily consuming all other things, will ever touch him: nay, which is strange, the greatest spoylers in the world fire and his helpes are so far from touching him, that they z 1.150 mend him, and make him still better and better; what is to be said to this?

Albeit I confess that to be the main ground and stay of all the work and building; yet I supposed it not, nor took it as granted, as if I had been in Geometry, but left it to be proved in the fittest place.—As for that supposed Paradise, it is hard to judge, because he did but glance at it, and so leaves it unlawful to be told; Albeit a Man may devise in thought as well as he, (for I think he had not tryed it) what may be done, and what Nature will suffer.

Then, what if a Man inclosed himself in a pretty Chamber, free from all outward Influence, which is ea∣sie; overcast for lights sake, if need be, with such Marble as Nero made his temple shine in darkness with∣all; floored thick with Terra Lemn. or the Earth of a Fifth nature, (which is better, but much more hard to be gotten;) and had such Water within the lodg∣ing, as that, a 1.151 not long since found under ground, be∣tween two silver Cups in Italy; then if he could ever live quiet without Meat, (which I shewed not impos∣sible,

or preserved himself with a Fifth nature, which breeds no Leavings; what think you of the matter?

But think what you will; If it jarre and sound not well in the ears of any Man, let it be among other his incredible and impossible Monsters; yet our Cause shall not be the worse for it, but easily possible, as I will open unto you, as far as my leave will suffer me, which hath been large indeed, and must be, because I made a large promise at first, (perhaps too rashly, but for the good meaning) which must be paid and perfor∣med.

b 1.152 Aristotle saith like a wise Philosopher, that na∣ture makes her Creatures and subjects apt to move and rest, that is, changeable; and again, that a Body that is bounded, cannot be without end and everlasting: And therefore, that when Heaven ever moveth, and Earth ever resteth, it is beyond the compass of Nature, and springs from a more Divine cause. If his Rule be true, as it is most certain, then Gold a thing not unboun∣ded, nor yet an extraordinary and divine work, but made by the ordinary hand of Kind, as we heard a∣bove, must needs decay and perish again, and cannot last for ever: And if Nature can dissolve him, much more shall she with the help of Art performe it: And that which was said of Fire, and his helpers is nothing, for why do they better Gold, but because they re∣move his Enemies, when Nature? had secretly laid a∣bout him to destroy him; And so a very stick, as I said above, may be saved from decay: But let na∣ture have her swinge under Ground, or skil above, and they shall cause his enemies in time to spoil and con∣sume him. We cannot tell, (say they Country-like)

it may be a divine and no natural work, for we see it e∣verlasting;—Go to, be it so: I will overtake them that way too; for as we know, that which Aristotle knew not, that both Heaven and Earth by the same divine cause that made them both, may be, and once must be, marred and changed; so we may think that Gold, al∣though it were a divine work, yet by the like skill, following the divine Pattern, might fall to decay and perish.

But what is that divine Pattern? & how shall men be like unto GOD? even by the goodness of God, who hath, as I said above, left this Pattern open in al places, & ea∣sie to be seen, to them that seek to be like the main Pat∣tern, f 1.153 wherof wewere al made: And this, as HERMES c 1.154 saith, is gentle & witty separation, where with he avow∣eth both the great, & this our little work made & wo∣ven, and so to be marred and unwoven again; to figure unto us privily, that there is no great and cunning work performed by such rude and smith-like violence, as you speak of, (viz. d 1.155 consilii expers mole ruit sua) but by gentle skill & Counsel; as we may see plainly fitly, by a thing in virtue and price, I mean in worldly esti∣mation most near unto Gold, the noble and untamed e 1.156 Diamond, which when he comes into the smiths hands, will neither yield to Fire nor Hammer, but will break this rather then he will break; and not so much as be hot (as Pliny saith) but not be hurt, (as they all grant) by that other: And yet by the gentle means g 1.157 of Lions, or Goats blood, (though they be hot bloods, that by kind, and this by disease of a continual Ague) you may so soften and bring under this stout and noble stone, as he will yield to be handled at your pleasure;

Nay by the flowing Tears of molten lead (a thing not so hot as may be) he will quite relent and melt with∣al: Even so we may judge of Gold; That albeit the more roughly that it be handled, the less he stoops, as the nature of stout things is, yet there is a gentle and heavenly skill, and a way to soften him and make him willingly yield, and go to Corrruption; though this, as well as that, be not common and known a∣broad, as no reason it should.

But what need we fly with Aristotle to any divine shelter? As Gold was made by a common course of Kind, and must dye and perish the same way; so this skill of ours needs not be fetched from any hid and divine se∣cret, (whatsoever our Men say, to keep off the unwor∣thy) but from a plain Art, following the ordinary and daily steps of Nature in all her kindly works and Chan∣ges.—Then mark and chew my words well, and I will open the whole Art unto you.

h 1.158 GOD, because he would have none of these lower Creatures eternal, (as is aforesaid) first sowed the four Seeds of strife in the world, one to fight with and destroy the other; And if that would not serve, as it will not here, he made those that spring from them of the same nature; and there is nothing in the world, i 1.159 that hath not his match, either like or contrary, able to combate with him and devoure him. But the Like eats up and consumes the like with more ease, and more kindly then the contrary, for their nearness and agreement.—Then, if nature mean to spoil Gold, and make him perish, because it is so strong a thing, she takes the nearest and most kindly way, she sets a strange Like upon him to eat him up and consume him;—What should I say more, or more plainly? you know the

thing most like and nearest unto him; This is, in all Mens sight, corrupt and subject to decay, and then, when it is loosened very k 1.160 strong and fierce: It is e∣ver more wrapt about him, and so by contagion it strikes, and enters, and pulls him after; and all in their own natural heat and furnace, rot together, and in due time rise again, and the same; for being all one in effect, as the seeds of Male and Female, it booteth not whether overcome in the end, and a new thing like the old, must needs arise, if some occasion in the place (as I said of Heat and Brimstone) come not between and turne the course.

You have heard of Nature, let us now come to Art: If she cannot follow those steps of nature, she is but a rude skill; Nay, she must pass them far if she mean to take profit by the work, for albeit I deny not but all things may fall out so luckily, that our Sonne of Gold may start up under ground, (though never found, for who would know it? yet nature may so easily fail in the choice l 1.161 of the corrupting ground, but chiefly in tempering the degrees of her kindly heat, (without which the work will never see end) and again the lets are so many and so casual, that perhaps we would be worne, before the work were finished.

Then how shall Art her Counterfeit pass this kindly Pattern very easily, by the understanding skill of a di∣vine Mind, which I said to pass nature in her own works? first in choosing the best ground and best proportionated for generation, which nature in this, respecteth not, as aiming at destruction onely; then in removing all Lets to come between; But especially in well ordering that gentle and witty fire of HERMES, wherewith all the work is sundered, that is, turned, altered and mingled.

But what is this Witty Fire? for here is all the hard∣ness: here all the Work is blinded; All the rest is easie: Bend your mindes I say, I will tell you all the Art: En∣close the seed of Gold in a common, and yet kindly place: lo, here is all the Art; All the rest is written to blinde and shadow this; so far as I may do good and avoid hurt, I will unfold this short hid and dark matter, and yet Her∣metically and Philosophically.

m 1.162 As the Sun is the Father of all things, and the Moon his Wife the Mother, (for he sends not down these begetting Beams immediately, but through the belly of the Moon) and this double Seed is carried in a Winde and Spirit into the Earth, to be made up and nourished: so our n 1.163 Sun hath his Wife and Moon, though not in sundry Circles, but o 1.164 Adam-like, and both these are carried in a Spirit also, and put into a kindely Furnace.

To be more plain, this Seed of Gold is his whole Bo∣dy loosened and softned with his own Water, (I care not how, but best with his beloved, for ease in working:) There is all your Stuff and Preparation. A very contem∣ned trifle. Here is the Fire: this Belly is full of Blood of a strange Nature; It is Earthy p 1.165 and yet Watery, Aiery, and very Fiery: It is a Bath, it is a Dunghill; and it is ashes also. And yet these are not common ones, but Heavenly and Philosophical, as it becomes Philosophers to deal with no∣thing, but Heavenly things.

Search then this rare kinde of Heat, for here is all the cunning: This is the Key of all; this q 1.166 makes the seeds and bringeth forth: search wisely, and where it is; in the midst of Heaven and Earth, r 1.167 for it is in the middest of both these places, and yet but in one indeed.—You may think I cross my self, and know not what I say,

but compare and look about, and you shall finde no∣thing prosper but in his own place.

Let then the t 1.168 Dew of this Starry blood beat about the Womb, and your Seed shall joy and prosper, yet so much the better and sooner also, if that Blood be whole and sound, (u) and standing of all his parts. Wherefore no marvel if the World misseth this Happy Stone, when they think to v 1.169 make it above the Ground; I say they must either climbe up to Heaven, or go down deep within the Earth, for there and no where else is this kindely Heat.

Wights are heat with Blood, and Plants with Earth, but w 1.170 Minerals with an Heavenly Breath: To be short; because Men are too heavy to mount up to Heaven, you must go down to the midst of the Earth, and put your Seed into his Myne again, that he may take that Influ∣ence of Heaven equally round about him.

Muse and conject well upon my Words, you that are fit and skill'd in Nature, for this is a very Natural Heat, and yet here all the World is blinded.—Nay indeed x 1.171 if a man could read little and think much upon the wayes of Nature, he might easily hit this Art, and be∣fore that never.

What doth now remain? we have all the way to mar and spoil our Gold, and that was all the doubt, I trow, for if he be once down so kindly, he will rise again sure, or else all Nature will fail and lose her custome.—And if he rise, he shall rise ever in Vertue ten-fold encreased; I mean, if he be not imbased as the seeds of Plants and Wights are, and as the feed of Gold was by that base way abovesaid, with the Ground that corrupteth it.

So if a poisoned Plant or Wight be rotted in a Glass,

she will rise again a most Venemous Beast, and perhaps a Cockatrice, for that is her Off-spring. Corrupt in like sort a good Plant, and it will prove y 1.172 a Worm, or such like, with much encreased Vertue. What is the Rea∣son? Because the same temper and measure of the qua∣lities still riseth in power, as the Body is refined, and the gross stuff that hindereth the working, stript of the Lets of Body, z 1.173 and all the qualities shall be raised equally, and shall work mightily, devour and draw things to their own Nature, more then any thing else; because they be not onely free, and in their clean and naked Naturè, but also seated upon a most subtile and tough Body, able to pierce, divide and subdue all things.

Again, both Mettals and stones, the more heat they have, (as in hotter Countreys) the finer and better; and therefore the oftner, they be brought back to their first matter, and baked with temperate heat, the more they increase in goodness.

And if he be brought to such a temperate fineness, that is, to such an Heavenly Nature; then he keeps no longer the nature of a mettal, in respect of any quality, save the lastingness of the Body; nor of any other gross meat nor Medicine; and therefore he cannot be an Enemy to our Nature, nor yet need any Ordinary di∣gestion in our Body, but straitwayes flies out, as I said before, and scours most swiftly through all the parts of the Body, and by extraordinary means and passages, as well as Nature her self; and so coyneth with our first moysture, and doth all other good deeds, be∣longing to this BLISS of Body, in such sort, and better, then I have shewed you of a fifth-nature.

And so Erastus, and all other slanderous mouths may

now begin again, for there is not a word spoken to any purpose, because all runneth upon a false and unknown ground. A wise man would first have known the Na∣ture of the thing he speaketh of, if he meant not to move Laughter to them that hear him, and know the matter.

But indeed, these Railers are safe enough, because these things are so hid and unknown to the World, that no man, but one of their Houshold, can espy them or controul them. Therefore I took in hand this hard and dangerous labour, which all other of our Ancestors have refused, both that they might be ashamed of their wrongful slanders, and the wise, and Well-disposed see and take profit by the Truth of so great a Blessing.

If they ever finde it let them thank GOD, and use it, as no doubt they will, to do good to good men, If I have slipt in Words or Truth of matter, let them think how common it is among men, and weigh the good and bad together. Or else * 1.174 Homer himself, when he slips now and then, could never escape it; and yet he was in an easie matter, (A Man may fain for ever) and had Orpheus and Musaeus, I think, before him. But you see the hardness of this stuff, although my Pattern you do not see, because it is not to my knowledge, in the World to be scen. But what care I? These Men whom I regard will take all things well, and then the rest I passed by long since unregarded.

Notes

• a 1.1

  In Tim. in p. 476. & Philo l b. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in princip.
• b 1.2

  Cusanus de loct. Ignorant. l. 2. c. 5. in p. 28.
• c 1.3

  Crollius Ba∣silic. chymica, in p. 258.
• d 1.4

  Lib. secret. max. Philosoph. galli de delph. anonym. T. C. vol. 3. in p. 819.
• e 1.5

  Ger. Dorn. Physic. genes. T. C. Vol. 1. in p. 388.
• f 1.6

  Sum. per∣fect. part 2. cap. 24. in p. 535. E•• quidem in rebus omnibus, sed in ex racti∣one ejus, vita deficeret, S••ndi. vog. Tract. de Sulph. in p. 50.
• g 1.7

  Plin. l. 10. c. 63.
• h 1.8

  Card. subt. l. 7. c. 37.
• i 1.9

  Cardan. subt. l. 12. in p. 467. & Levin. L mn de occu't. nat. mi∣rac. l. 2. c. 39.
• k 1.10

  K••ck rm. syst. phys. l. 3. c. 13.
• l 1.11

  Arist. d' generat. animal. l. 4. c. o. & Phi. l. 8. c. 10. & Phil. Pigafet, apud Purch. pilgr. vol 2. l. 7. c. 4 sect. 3.
• m 1.12

  Montague Essayes. l. 2. c. 12.
• n 1.13

  Arist. hist. an••m. l. 6. c. 37.
• o 1.14

  Plin. l. 10. c. 65.
• p 1.15

  Hist. an. ut sup. (n)
• q 1.16

  Eph. Hist. anim. l. 5. c. 16.
• r 1.17

  Lib. 7. c. 6. & Senec. consolat. ad Marciam. c. 23.
• s 1.18

  Lib. 7. c. 2.
• t 1.19

  Kickerm. syst. physic. l. 3. c. 10.
• u 1.20

  Cardan. subt. l. 8. in. p. 333.
• w 1.21

  Cardan. ubi supra (u) in p. 325. & Scalig. Exerc. 158. & Purch. pilgr. Tom. 4. l. 7. c. 5. sect. 1.
• x 1.22

  Leo. Heb. de Amor. dial. 2. in p. 384. & Nuisem••nttraict du••sol & ••del esprit u••ivers. l. 2. c. ••. in p. 102, 103, 115. & l. 1. c. 4. in p. 26 &c. 7. & Mars. Ficin. de vita. ••ae, com. l. 3. c. 16. & Alb. mag. de reb. m••tal. l. 3. c. 10.
• y 1.23

  Joan de ••eung com∣plant de Natu∣re l. B. p. 246. vide T. C. vol. 1. p. 719, 730. & Dan. Myli∣um in opere Medico chym. par. 2. praefat. par. 4. de primo mobili, sen so∣l••.
• z 1.24

  Denique quod longo ve∣nit impece, su∣mere debec m••••∣bilitatem, etiam atque etiam quae crescit eundo, & vali∣das auget vires & roborat ictum. Lucret. lib. 6.
• a 1.25

  G. Agricol. de nat. fossil. l. 5. c. 14. & l. 6. c. 7.
• b 1.26

  Paracels. lib. de Transmut. rerum nat. Tom. 6. p. 234.
• c 1.27

  Vide Auto. incert. de prin∣c••p. Nat. & Ar∣te alchym. Har∣moniae Imper∣scrut. chymico∣phil. decad. 1. in p. 12. & Nuis••ment trai••••. du fol. &c. c. 3. p. 24.
• d 1.28

  Camel. Leo∣nard de Lapid. lib. 2. & Joseph. Michel. Apol. chym. in p. 175. & Wolfgang. Gab. comment. ad And. Bacii lib. de gem. & lap. c. 5. & 16.
• e 1.29

  Camil. Leonard ubi (d)
• f 1.30

  Camil. Leonard ubi (d)
• g 1.31

  Discors del Mat. nel D••oscor. l. 5. c. 114.
• h 1.32

  Lib. 7. cap. 3. & l. 31. c. 10. & Libav. com∣ment. Alch. par. 2. l. 6. de judic. aq. mineral. par. 3. in p. 188.
• i 1.33

  G. Agric. de nat. fossil. l. 1.
• k 1.34

  De his omnibus, ••ide Dioscorid. de. Mer. Medic. l. 6. c. 43. & l. 4. c. 85.
• l 1.35

  Gab. ubi supra ad (d) cap. 9.
• m 1.36

  Hieron. Rubeus de di∣stillat. sect. 2. c. 20.
• n 1.37

  G. Agric. de nat. corum quae effluunt è terr. l. 4. c. 3.
• o 1.38

  Guil. Caesar. Capaccio Anti∣chita di Poz∣zuel. cap. 13 & St. Albans de Aug. Scient. l. 4. c. 2. & Jose. Quercitan. Hermet. Medicin. defens. cap. 22. and Cambden saith as much of the Baths in Somersitshire. Sed quid? Sulphurerum nolumus esse locum. Necham. Ibid.
• p 1.39

  Paracels. Archid. magic. l. 5. Tom. 11. in p. 149, 151, 153, 154.
• q 1.40

  Lib. 33. c. 4. Vide Card. subt. l. 6. in. p. 239.
• r 1.41

  Aes ustum. Plutarch. sym∣pos. l. 3. q. 10. Fallop. de met. c. 14.
• s 1.42

  Crocus martis. Fallop. ib. ca. 20.
• t 1.43

  Fuligo met∣tallorum Arse∣nic. Realgar, Auripigmentū, & simul Parac. de Morb. Metal. lib. 2. cap. 3. Tom. 5. in p. 21.
• u 1.44

  Dioscorid. l. 5. c. 58. & Fallop. c. 29.
• w 1.45

  Simpl. l. 4. c. 19. & l. 5. c. 18. vide Fer∣nel. de abd. rer. caus. l. 2. c. 15. & Fallop. ubi supia c. 37.
• x 1.46

  Matthiol. nel l. 6. di Dioscor. c. 28. & Fallop. de Metal. c. 37. & Libav. Tom. 1. Syntag. l. ••. c. 13. & Horat. Augenius. Tom. 1. l. 1. Ep st. 1.
• y 1.47

  S••mplicius l. 9. c. 19. citatur a Mat. Vut∣zer. in anatom. Spagyr. Merc. l. 1. c. 4. & R••spons. ad Aubert. T. C. Vol. 2. in. p. 167.
• z 1.48

  Vide P. Se∣verin. Dan. Id. Med. Philosoph. c. 8. in p. 127. & Paracels. l. de Mort. rerum. natural. Tom. 6. in p. 216.
• a 1.49

  And. Bacius de gem. nat. c. 17.
• b 1.50

  Vide Anto. Mosen. Patric. Venet. de trans. his ad Deun. l. 1. c. 44. in p. 468. & Rosar. abbrev. T. C. Vol. 3. in p. 699.
• c 1.51

  Cardan. varietat. l. 8. c. 44.
• d 1.52

  Joseph. Quercitan. Herm••t. Med. defens. c. 24. & Severin: Dan. Id. Med. Phil. cap. 15. & Dan. Mylius oper. medico∣chym. praefat. ad Basilie. Phi∣losoph part. 5. de Auro.
• e 1.53

  Vide Hier. Rubeum de di∣stillat. S••ct. ••••. c. 5. & Sect. 2. c. 20.
• f 1.54

  Paracels. in man. Philos. Tom. 6. in p. 316—319. & In Fragment. de vita longa l. 3. c. 8. Tom. 6. in p. 168.
• a 1.55

  Francesco Sansovino del governo de S. regin. lib. 6. in fine.
• b 1.56

  Plato in Phaedro.
• c 1.57

  Gerard. Dorn. Artis Chy∣mistica l. 1. c. 9. T. C. Vol. 1. in p. 218. & alias passim.
• d 1.58

  Elementa & Elementata omnia vivere fusè probat Gul. Gilbert. de Magnet. l. 5. c. 12. per totum. & Fortun. Licet. sparsi exertim verò de spo••t. vivent. ort. l. 3. c. 14, 15, &c. & Plotin. En nead. 6. l. 7. c. 11. in p. 703.
• e 1.59

  Arist. de animal. l. 2. c. 4. & Fort. Licet. de vit. l. 2. c. 16. in p. 359. & Algavel. l. 2. t••act. 4. c. 1. de anim. vegetat.
• f 1.60

  Cardan. sub∣til. l. 5. in p. 199 Omne mortem obiens vivens est. Fort. Licet. de spont. viv. ortu. l. 3. c. 2.
• g 1.61

  Vide Fran. Georg. Venet. de barmonia mundi totius Cant. 2. Tom. 1. c. 6. & Discors. del. Mathi. nel. 5. lib. di Dioscor. in prooemio. & P. Sever. Danus Id. Med. Phil. c. 2. & Comment. in Her. lib. de lap. Phil. secret. T. C. vol. 4. in p. 759. & Tho. campanel. de sensu. re••ū. l. 3. c. 13.
• h 1.62

  Idem car∣dan. de subt. l. 5. in p. 210.
• i 1.63

  De vet. nov. metal. l. 2. & de I'ua. Rutil. Claud. Numat. Gal. ap. Onuph. Panum. in urb. Romae descript. l. 1. & G. Fal. Tract. de Therm. aq. ac. met. c. 5. & Geo. Fabrit. obser. de r••. net. in fo. 20. 22.
• k 1.64

  Cardan. sub. l. 9. in p. 239. & St. Albans syl. syl. Cent. 8. Exp. 97. & G. Agricola de ort. & caus. subterran. lib 5.
• l 1.65

  l. 8. de nat. fossilium.
• m 1.66

  Lib. de generat. rerum naturalium. Tom. 6. in p. 207. Vide Alex. ab Alex. dier. gen. l. 4. c. 9. & Scalig. Exer. 102. 1. et B. Ful. l. 1. c. 6. ap. Sim. Maiol. Ast. Coll. 19. met.
• n 1.67

  G. Agric. de ort. et caus. subter. l. 3.
• o 1.68

  S••m••n res est invisibilis, sed Sperma vi∣sibile. Sendivog. Tract. 7. T. C. Vol. 4. in p. 490. & Anonym. phys. restit. enchirid. Can. 186. & Arist. de g••ne∣rat. animal. l. 2. c. 3.
• p 1.69

  P••rdices. Plin. l. 10. c. 33. & Jul. Solin. po∣lyhist. c••p. 12. & M. Varro de A∣g••ic. l. 3. c. 11. Apud Jo. Co∣merte. Concil in pr fat. ••lini lo.
• q 1.70

  Immortalia sunt n. om••ia perfectè mista, tam••tsi non in individuis, at in speciebus su∣is. Anon. En∣chirid. phys. rest. Can. 166. & 186.
• r 1.71

  Vide Aurel. Angurel. Chrys. l. 2. T. C. Vol. 3. p. 214.
• s 1.72

  Vide P. Bo∣nus Ferrar. Margarit. pret. c. 3. T. C. Vol. 5. p. 679.
• t 1.73

  Dio. Z••char. T. C. Vol. 1. p. 810. & P. Bon. marg. preti. c. 9. T. C. Vol. 5. in p 677.
• u 1.74

  Augurell. Chrys. li. 2. T. C. Vol. 3. in p. 216.
• w 1.75

  G. Merul. Mem. l. 3 c. 43. & Sil. Gyrald. Camb. Topo∣graph. Hiber. Distinct. 1. c. 11 & Alex. ab Alex. l 4. c. 9. & Ibach. Vadian. Com. ad Pom∣pon. Mela. l. 3. Et Mi••b. Mayer qui integrum tract. scrip. de voluc. arboria. Et Bapt. Post. l. 2. c. 3. & Card. Var. l. 7. c. 36. & Scal. Exer. 59. 2. & Fort. licet. de spon. viv. ort. l. 3. c. 47. & Ortelius in descript. Hioern. & du Bart. fixicsme jour. & Dith. Blefken. de∣script. Island. & Brem. Palissy. Traicte de Pierres, &c. & Purch. Pilgrim. Tom. 3. l. 3. c. 22.
• x 1.76

  Plin. l. 10. c. 3. & Phile. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c. 1. & Card. de variet. l. 16. c. 89. & Theophyl. Simo••atus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. & ••lbert Mag. l. d. mirab. mundi.
• y 1.77

  De natur. eorum quae eff. è ••err. l. 2.
• z 1.78

  Card. subt. l. 2. & G. Merul. mem. l. 3. c. 4. & Matthiol. discors. vel l. 5. de Dioscor. in proem. & Leand. Alberti descrit. de tutta Italia. in f. 49. & Cambden saith as much of a Well in Leicest shire neer Lutter∣worth, and another near Knaresborough in Yorkshire. & Sen. nat. quaest. l. 3. c. 20. & Poutan. de Meteor. c. 44.
• a 1.79

  De varietat. l. 2. c. 7. & Nuisement Poem. Philosoph.
• b 1.80

  G. Agric. de Foss l. 9. & Cardan. subt. l. 6. in p. 227. & Parac. l. de Tinct. Phys. c. 6. T. C. in p. 278, & M. Mayer. symb. aur. mens. lib. 11.
• c 1.81

  De Nat. eorum quae ••ff. e terr. l. 1. & 2.
• d 1.82

  Cambden in Scot.
• e 1.83

  l. 31. c. 1. & Sen. nat. quaest. l. 3. c. 25. & Purch. Pilgrim. Tom. 3. l. 5. c. 1.
• f 1.84

  Plin. l. 30. c. ult. & Vitruvius ap. Ant. Muret. in vot. ad sen. ubi supra (••) & Card. Subt. l. 2. p. 136.
• g 1.85

  Card subt. l. 6. p. 227.
• h 1.86

  G. Agric. de ort & caus. sub. l. 3. & de ••at. fossil. l. 3.
• i 1.87

  Paracels. l. de Mort. r••r. nat Tom 6. p 218. & Gasto Cla∣veus. Apol. Argyr••t. & Chrysop. ••. C. Vo•• 2. •••• p. 41.
• k 1.88

  Cum a h••mer ••••rrose∣ri•• py•••••••••• & aerosum & fri∣ab••lem, fi••ta∣lis succus astringens G. Agric. de Ort. & Caus. subter. l. 3.
• l 1.89

  Sum perfect. par l. 2. l. 2 c. 23.
• m 1.90

  Paracels. l de Transmut. rerum Tom. 6. in p. 236
• n 1.91

  G Agric. 〈…〉〈…〉 fossil. l. 1 & l. 8. & Bapt. Port. nat. mag l 5 c. 7.
• o 1.92

  Pa••ac. l. de trans••rer tom. 6 in p. 235.
• p 1.93

  Card de ••••b•• l 6 in p. 242 & 〈…〉〈…〉 Mag. de reb me••tall. 2. c. 2. in. p. 196.
• q 1.94

  Arist. meteorol. l. 4. c. 6.
• r 1.95

  de nat. fossil. l. 9. & Keckerm. Syst. phys. l. 5. c. 4.
• s 1.96

  Paracels. l. de tinct. phys. c. 6. tom. 6. p. 278. & Cusan. de static. exper. Idiotae l. 4. in p. 176.
• t 1.97

  De trans∣mut. rer. nat. tom. 6. in p. 234, 235.
• u 1.98

  Et hoe est spissum rare∣facere & alle∣viare pondero∣sum, ex quo omne subtile dignius est gresso, sicut omne rarum spisso. Avicen. T. C. vol. 4. p. 991.
• w 1.99

  Vide Joan. Isaac. Holland. oper. miner. l. 1. c. 16. T. C. vol. 3 in p. 312. Et Consil. Con∣jug. Sol & Luna. lib. 1. T. C. vol. 5. in p. 483. Et Phil. Gal. Delphin. Avon. T. C. vol. 3. p. 825.
• x 1.100

  Detrans∣mut. Meta••. c. 1. T. C. vol. 1. p. 539. Et Para∣cels. de Cal. Ph••l. sive lib. Venat. 6. p. 291. Et And. Libit. Alch. l. 2. tract. 1. de Magister. cap. 24.
• y 1.101

  Rich. Angl Correct. T. C. vol. 2. in p. 425. & Taulad ani∣mad. i▪ Bra••es. cap. 7. p. 350. Et Rosar. Philos. Art. Aurif. vol. 2. in p. 337, 338.
• z 1.102

  De vit. Cae∣l••••us compar. l. 3. c. 3. p. 175.
• * 1.103

  De addit. re¦rum caus. l. 2. c. 17.
• a 1.104

  Basil. Va∣lentin. clav. 6. in p. 42.
• b 1.105

  781250000000.
• c 1.106

  Rippley dissolut. port. 2. Stanz. 6. & Calcinat. gat. 1 Stanz. 11. & Recapitul. Stanz. 3.
• d 1.107

  Vide Jo. Tab. in Pallad. Spagyric. c. 29. in p. 378.
• e 1.108

  Rosar. Phil. ars aurif. vol. 2. p. 240. citat â Luca Rodarg. lib. de Solut. Philos. c. 25. T. C. Vol. 5 in p. 846.
• f 1.109

  Si decem sunt multa, & duo pauca, sex ipsius rei media capiantur. Arist. Ethic. li. 2. c. 6.
• g 1.110

  R••pl. li. de Mer••. & lap. Phil T. C. vol. 3. in p. 876.
• h 1.111

  Phil. Ro∣vill. practic. lib. G. p. 115.
• i 1.112

  Ripley mul∣tiplic. the 11. Ga•••• Stanz. 2.
• k 1.113

  In Jone, et Plin. l. 34. c. 14 Et D. Aug. de Civitate Dei, li. 21. c. 4. Et Lucret. l. 6. Et G. Agricol. de de nat. fossil. l. 5. c. 3. Et Cor. Agrip. de occult. Phil. li. 1. ca. 16.
• l 1.114

  Quid si cuncta etiam fint uni subdi∣ta formae. Quae specie vulgo prohi∣bent differre metalla? E quibus exti∣terit quod cun{que} impurius at{que} Cordibus infe∣ctum terrestri∣bus exuet omue Arte luem ci∣tius, &c. Augr. Aug. Chrys. l. 1. T. C. vol. 3. in. p. 195. Et Rog. Bacho. specul. Al∣chym. c. 7. T. C. Vol. 2. in p. 417 Et Alb. magn. T. C. Vol. 4. in p. 969.
• * 1.115

  Avic. tra∣cta••ul. (vel ut habetur, T. C. vol. 4. in p. 948. Alb. mag. li. 8. cap.) c. 2. Art. Aurif. vol. 1. in p. 410.
• n 1.116

  Qui mate∣riam primam fictitiam ct um∣bratils naturae fundamentum posuerunt. Anonym. en∣chyr. phis. rest. Can. 13.
• o 1.117

  See St. Al∣ban. nat. hist. Cent. 9. ca. 37. Vide P. Bon. Fer Margarit. pretios. cap. 26. T. C. vol. 5. in p. 761.
• p 1.118

  P. Bon. Ferrar. Marg. pret. c. 20. T. C. vol. 3. in p. 760.
• q 1.119

  Dion, Za∣char. T. C. vol. 3. in p. 797.
• r 1.120

  Cardan viriet. l. 8. c. 43
• s 1.121

  Plutarch. quaest. convi∣val. l. 4. q. 2. Et Plin. l. 2. c. 21. Et Sen. nat. q. l. 2. c. 31. Et Mars. Fic. de vit. cael. comp. l. 3. c. 16. Et Du Ba••t. on se∣cond jour de le sepmaine.
• t 1.122

  Arist. Meteorolog. l. 3. c. 1. & Sen. ubi supra (s) c. 52. Et Card. subtil. l. 1. p. 58.
• v 1.123

  Oswaldus Vogel. Belg. l. de lap. phys. condit. c. 4. T. C. Vol. 3. in p. 613 Et Mich. Scot. de nat. Solia et Luna T. C. Vol. 5. in p. 798.
• w 1.124

  Phil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. c. 16. Et Nicand. in Theriaca. Et G. Pisid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 1.125

  Arist. Hest. Animal. l. 5. c. 19▪ Et Plin. l. ••0. c. 67 Et F••r••••icet. despont. viv. art. l. 4. c. 54.
• y 1.126

  Vide glo∣riam mundi Musaei Herme∣tici. p. 281.
• z 1.127

  Stella Marina. Plin. l. 9. c. 60. Et Cardan. vari∣et. l. 7. c. 37.
• a 1.128

  Plin. l. 2. c. 103. & Pal∣lad. Spagyric. c. 17. in p. 223.
• b 1.129

  Plin. l. 2. c. 37. ••▪ Et Gardan subt. l. 2. in p. 5.5.
• c 1.130

  Vide Pal∣ladium spagy∣ricum, c. 21. in p. 277. 278.
• d 1.131

  Cardan de subt. l. 21. in p. 704.
• e 1.132

  Horac car. l. 3. Ode 16.
• f 1.133

  G. Agric. de nat. fossil. l. 8. c. 9. Et Cardan. Ap∣pendix ad c. 2. de rer. varie∣tat.
• g 1.134

  Plin. l. 8. cap. 21.
• i 1.135

  Subt. l. 5. p. 216.
• k 1.136

  Archidox. magi. l. 6. tom. 11. in p. 153.
• l 1.137

  Plin. l. 36. c. 17. & Card. subt. l. 7. p. 283, 284. & De Variet. l. 5. c. 19.
• m 1.138

  Ut tragi••i Poetae confugi∣unt ad Deum cum explicare argum••nt•• exi∣tum non pos∣s••nt. Cic. de nat. deorum l. 1.
• n 1.139

  Franc. Sanchez. lib. Quod nihil scitur. in. p. 96.
• o 1.140

  De Ort. & caus. subte••. l. 4. 6. 17 Exer∣tim vero de nat. Fossil. l. 10. c. 16.
• p 1.141

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• s 1.144

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• t 1.145

  Ripl. mul∣tiplic. part. 11. Stanz. 6. & Epistol. Stanz. 23. & Arte∣phius his secret Book. lib. M. p 163. & Aur. Augur. Chrys. l. 2. T. C. vol. 3. p. 216.
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• b 1.152

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  Plin. lt. 37. c. 4.
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  In Tabula Smaragdina.
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  Indignior quandoque (id est quandocun∣que) dormitat Homerus. Hor. de Art. Poet.