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

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KALIDIS PERSICI SECRETA ALCHYMIAE.

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

By WILLIAM SALMON.

CHAP. XXII. Of the Difficulties of this Art.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XXIX. Of the Separation of the Elements.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

except purification go before.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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up, and dryness prevail over it.

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

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

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

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

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

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

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

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

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

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

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

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

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

days, till it be dissol∣ved.

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

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

Amen.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XXXV. A farther Explication of this matter.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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the Body into Water and Air.

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

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

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

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

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

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

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

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

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

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

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

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

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

a fiery nature, which is hot and dry.

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

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

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

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

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

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

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

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

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

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

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

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

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

XLVII. This Nature

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

XXVIII. Distil or filter this water, with stripes or

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

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

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

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

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

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