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The Division of Things to be spoken of in this Part, with an Insinuation of Perfection to be treated of in the Second Book.
THere are two Things that are to be de∣termined, viz. the Principles of this Ma∣gistery, and the Perfection of the same. The
Principles of this Art are the Ways or Methods of its Operations, to which the Artist applies himself in the Work of this Magistery. These Ways are indeed divers in themselves. For one Way is Sublimation, and Descension another; and Distillation is also one Way, Calcination another, Solution another, and Coagulation an∣other: but the seventh Way is Fixation, and the eighth Ceration. Of all which We pur∣pose to give singular Declarations.
Perfection consists of those Things, and from the Considerations of those by which it is attain∣ed; and from the Consideration of things help∣ing; and from the Consideration of that thing which lastly perfects; and that by which it is known, whether the Magistery was in Per∣fection or not. The Consideration of those Things, by which We come to the Comple••tment of the Work, is the Consideration of the Substance manifest, and of manifest Colours, and of the Weight in every of those Bodies to be changed, and of those Bodies that are not changed from the Radix of their Nature, without that Arti∣fice; and the Consideration of those likewise, in the Radix of their Nature, with the Artifice; and the Consideration of the Principles of Bodies, according to their Profound, Occult, and Ma∣nifest; and according to their Nature without Artifice, and likewise with Artifice. For, if Bodies, and their Principles, be not known in the Profound and Manifest of their Nature, with Artifice, and without, what is superfluous, and
what is diminished in them cannot be known; and our not knowing these would of necessi∣ty hinder us from ever attaining to the Per∣fection of their Transmutation.
The Consideration of Things helping Perfecti∣on, is the Consideration of the Natures of those Things, which we see adhere to Bodies with∣out Artifice, and to make mutation. And these are Marchasite, Magnesia, Tutia, Anti∣mony, and Lapis Lazuli (or the Lazure Stone.) And the Consideration of those, which with∣out adherency cleanse Bodies, and they are Salt, and Alloms, Nitres and Boraces, and which are of their Nature: and the Consideration of Vitrification, cleansing by a like Nature.
But the Consideration of the Thing that per∣fects, is the Consideration of Choosing the pure Substance of Argentvive; and it is the Matter, which from the Matter of that took beginning, and of that was created. This Matter is not Argentvive in its Nature, nor in its whole Substance, but it is part of it: nor is it now, but when the Stone is made. For that illustrates and conserves from Adustion, which is a signi∣fication of Perfection.
Lastly, The Consideration of the Thing, by which it is known, whether the Magistery be in Perfection, or not; in the Consideration of the Cupel, Cement, Ignition, of exposing it up∣on the Vapours of acute Things, Extinction, Commixtion of Sulphur burning Bodies, of Re∣duction after Calcination, and Susception of Ar∣gentvive.
All which, with the former, we shall here following declare, with their Causes, and with easie Experiences; by which you may ma∣nifestly know, that our Discourses have not er∣red. And these Experiments will be well known to you.
Of Sublimation, why invented.
THerefore, prosecuting our purpose, We speak of Sublimation. The Cause of the Invention of which, was, because our Ancestors could not, nor can We, nor shall they who come after Us, find any thing that can be u∣nited with Bodies, but Spirits only; or any Thing, that can contain in it self the Nature of Body and Spirit; and We see these, cast upon Bodies (without Mundation, or cleansing of them) either not to give perfect Colours, or totally to corrupt, burn, blacken, and defile. And this, according to the Diversity of the same Spirits. For some are burning, as Sulphur and Arsenick, and Marchasite; and these indeed totally corrupt. Others burn not, as every kind of Tutia; yet these give imperfect Colours, and that they do for a twofold Cause. One is, because the adustive unctuosi∣ty of Sulphur (of the property of which it
is) which is easily inflamed, and by Inflama∣tion blackned, and consequently blackens, is not removed or taken away from them. But the other Cause is Earthiness, which likewise is not separated from them. For in these, in which a perfect Colour is not given, Earthi∣ness is a Cause making it livid. Also Adustion may create a livid Colour.
Therefore, We were constrained to cleanse these from their burning Ʋnctuosity, and from the Earthy Superfluity, which they all have. And this We could effect by no Magistery, but by Sublimation only. For, when the Fire ele∣vates, it always elevates the more subtile parts; therefore it stirs not the more Gross. Hence it is manifest, that Spirits are cleansed from their Earthiness by Sublimation; which Terrestriety impeded Ingress, and also gave an impure Colour. But being sublimed, as Experience makes sufficiently manifest to your Sight, they are freed from that Impurity. For you see them more splendid, and more pervious, and more easily to enter and penetrate the Densi∣ty of Bodies, and not to impress a foul Colour, as before. Also that Adustion may be taken a∣way by Sublimation, is manifest by Experiment: for Arsnick, which before its Sublimation was evil, and prone to Adustion, after its Sublima∣tion suffers not it self to be inflamed, but only recedes without Inflamation; and the same you may find in Sulphur, if you will make Tryal. And because, in no other Things, than in Spi∣rits,
We saw Adherency to Bodies with Altera∣tion, We could have no other Cause to be ex∣cused from them, but were necessarily con∣strained to prepare the same, for their purifi∣cation, which is made by Sublimation. There∣fore there was a necessary Cause of the Inven∣tion of this Sublimation; the whole Order of which We purpose to declare without Dimi∣nution.
What Sublimation is, and of the De∣grees of Fire in it to be observed.
VVHerefore We say, Sublimation is the E∣levation of a dry Thing by Fire, with adherency to its Vessel. But Sublimation is diversly made, according to the Diversity of Spirits to be sublimed. For the Sublimation of some is made with strong Ignition, of others with moderate, and of some with a remiss heat of Fire. Therefore, when Arsnick or Sul∣phur are to be sublimed, their Sublimation must necessarily be made by remiss Fire: because they having their most subtile parts uniformly conjoyned with the Gross, their whole Sub∣stance would ascend without any Purification; yea, blackned and combust. Therefore, that the Artificer may seperate the unclean Earthy
Substance, he hath a necessity to find out the Dispositions of two Kinds, viz. the Proportion of the Fire, and Mundification with commixti∣on of the Feces: because Commixtion with the Feces, comprehends the Gross Parts, and holds them depressed in the bottom of the Sublimatory, not suffering them to ascend.
Whence also it is necessary, that the Arti∣ficer should apply to his Sublimation a threefold Degree of Fire: One proportionate in such wise, that by it may ascend only▪ the Altered, and more Clean, and more Lucid; until by this he manifestly see, that they are cleansed from their Earthy Feculency. The other De∣gree is, that what is of the pure Essence of them remaining in the Feces, may be sublimed with greater force of Fire, viz. with Ignition of the Bottom of the Vessel, and of the Feces therein, which may be seen with the Eye. The third Degree of Fire is, that unto the Subli∣mate without the Feces, a most weak Fire be administred, so that scarcely any thing of it may ascend, but that only which is the most subtile part thereof, and which in our Work is of no value; because it is a thing, by Mediation of which, Adustion is made in Sul∣phurs.
Therefore, the whole Intention of Sublima∣tion is, that the Earthiness of the Sublimate being removed by a due administration of Fire, and likewise the most subtile and fumous part of it, which brings Adustion, with Cor∣ruption,
being cast away, to Us may be left that Part, which consists in Equality, which makes simple fusion upon the Fire, and with∣out any Adustion flying from the Fire, with∣out Inflamation thereof. That what is most subtile is Adustive, is proved by most evident Arguments. For Fire converts to its own Na∣ture, every of those things, which is of affi∣nity to it; because it is of affinity to every a∣dustible Thing, and to the subtile adustible, it is of greater affinity; and yet more of affini∣ty to what is more subtile: therefore also most of affinity to what is most subtile. Like∣wise, the same is proved by Experience, be∣cause Sulphur or Arsenick not sublimed, is most swiftly inflamed; but of the two, Sulphur more easily. Yet either, being sublimed, is not di∣rectly inflamed, but flies away, and is extenu∣ated without inflamation; yet with a prece∣dent Fusion. By these therefore it is mani∣fest that our Discourse is most true.
Of the Feces of Metallick Bodies, to Be added to Spirits in their Sublimati∣on; and of the Quantity and Qua∣lity of them.
BUT the Probation of the Administration of Feces, with their Proportion, is, that such Matter be chosen, with which the Spirits to be sublimed may best agree, and wherewith they may the more profoundly be mixed: because that Matter, with which they are more uni∣ted, is more potent in Retension of the Feces of Spirits to be sublimed, than that, with which they are not so united. The Probation of this, is rational enough, and manifest. But the Probation, that the Addition of Feces is necessary, is, because Sulphur, or Arsnick to be sublimed, if they be not conjoyned with the Feces of some fixed Thing, would ne∣cessarily ascend with their whole Substance, not cleansed. And they, who are exercised in Sublimation, do by Experience know, We say true. Also the Probation, that the Administra∣tion of such Feces is necessary (with which Things to be sublimed may agree, and be uni∣ted intimately) is, because, if the Feces be not permitted with them through their least
parts, then the same happens, as if they had not Feces, viz. their whole Essence ascends with∣out any Cleansing, as they ascend with their whole Substance, without Feces: therefore the same must likewise happen, in things sublimed from Feces, with which they are not united.
He that hath seen and known this, knows it to be true by Experience; because, when he sublimed from a Thing extraneous to the Na∣ture of Bodies, he sublimed in vain; so that he found them in no wise purified after their Ascension. But when he sublimed with the Calx of any Body, then he sublimed well, and could with facility perfectly cleanse. Therefore, the Intention of Feces is, that they be administred of the Calxes of Metals: for in them the Work of Sublimation, is easie, but in other Things most difficult. Therefore, there is not any thing, that may be substituted in their stead. Yet we say not, that Sublimation is impossible without the Calxes of Bodies; but that it is most difficult, and of long tedious Labour, and delay even to Desperation. Nevertheless, in this there is some benefit; because, what is sublimed without Feces, or without the Calxes of Bodies, is of greater Quantity, but with Feces of lesser. And further, what is calci∣ned with the Calxes of Bodies, is of least Quan∣tity, but of easiest and most speedy Labour. But that which much excuseth Us from using the Feces of Bodies, is every kind of Salt pre∣pared, and of things like to it in Nature. And
to Us it is also possible to make Sublimation with them of a great Quantity; because Se∣peration of things to be sublimed, from the Feces, is easily made by Solution of the Salts; which happens not in other Things.
But the Proportion of Feces is, that it be e∣qual to the Quantity of Things to be subli∣med. For in this, even a rude Artificer can∣not err. But an Artist of mean skill may put of Feces half the weight of Things to be sub∣limed, and that will be sufficient for him, if careful, not to err in his Work: because to him that is well exercised and expert, the least part of Feces is sufficient. For the less the Quantity of Feces is, of so much the more and greater Exuberation, the Sublimate must needs be; provided, that according to the Substracti∣on of Feces, a Substraction of Fire proporti∣onal thereunto be made. Because in a small Quantity a small Fire serves for Perfection, in a great, a great; and in a greater Quantity, a greater Fire is required.
Of Governing the Fire in Sublimation.
BUT because Fire is not a Thing which can be measured, therefore it happens, that Error is often committed in it, when the Ope∣rator
is not well skilled; as well by reason of the Diversity of Furnaces, and of Woods to be burned, as of Vessels, and the Coaptation (or well joyning) of them: about all which, 'tis expedient the Artist should be intently solici∣tous. Wherefore we give you a Common Rule: First, it is expedient to remove, from things to be sublimed, the Wateriness only, with a very small Fire; which being removed, if any thing ascend by it, then in the begin∣ning this Fire must not be augmented, that the most subtile part may (by this most weak Fire) be seperated, and put aside, which is the Cause of Adustion. But when little or nothing shall ascend (which you may prove by putting a little Cotton-weik into the hole on the top of the Alembeck) augment the Fire under it: and of how great vigour your Fire should be, the Cotton-weik will shew. For if little of the Sublimate come forth with it, or it be clean; it argues your fire is small, therefore must be encreased: but if much and unclean, then it is too great, and must be made less. Therefore, when you find the Sublimate to come forth with the Weik clean, and much, the Proportion of your Fire is then found. And whether your Sublimate arise clean, or unclean, is known by the aforesaid Sign. For according to the Quantity of Clean∣ness, or Ʋncleanness of the Sublimate, which the Artist shall discern to adhere to his Cotton, he may conclude of the necessary proportion
of his Fire in the whole Sublimation. And by this means he will find out the Rectification of the Fire, without any Fallacy.
Yet the way of Feces is better, viz. to taste Scales of Iron, or Copper calcined. And these indeed, by reason of the Privation of evil Humidity, do easily imbibe Sulphur, or Ars∣nick, and unite them with themselves. But the Method of this, the well experienced only know.
Of Errors about the Quantity of Feces, and the Disposition of the Furnace in subliming Sulphur and Arsnick, also of building the Furnace, and of choo∣sing Woods.
THerefore it is expedient We should rectifie the Judgment of the Artificer in all Things, wherein he may happen to Erre through Ig∣norance, in Sublimation of these two Spirits. In order to which, We first say, that if he put in many Feces, and doth not proportionally augment the Fire, nothing of the Matter to be sublimed will ascend. But how he should know that, is already sufficiently declared. And if he put in a small Quantity of Feces, or none of the Calx of Bodies, then (if he find not his Proportion of Fire) what is sublimed will
ascend with its whole Substance. Of knowing this likewise I shewed a sufficient way.
So in like manner, by reason of the Fur∣nace he may happen to Erre. For a great Fur∣nace gives a great Heat of Fire, and a small Furnace small; if the Woods for Fewel, and Vent∣holes for Air, be also proportionate. There∣fore if he put a great Quantity of Matter to be sublimed in a small Furnace, he shall not be able to give sufficient Fire of Elevation: and if a small Quantity in a great Furnace, he will ex∣terminate the Sublimation by excess of Heat. So likewise, a thick Furnace gives a condensate and strong Fire; but a thin Furnace, a rare and weak Fire: in both which he may likewise Erre. So also, a Furnace with large Ventholes, gives both a clear and strong Fire; but with narrow and small Ventholes, a weak Fire. So if the distance of space, between the Furnace and Vessel set in, be large, the Furnace then gives a great Fire; but if small, a less. In all which the Artist may exceedingly Erre.
Therefore, the Rectification of these Errors is, that the Artist build his Furnace, accor∣ding to the Intention of such a Fire, as he should have, Viz. Thick, with free Ventholes, and with a good distance of the Vessel from the sides of the Furnace, if he intend to have a great Fire: but if a mean Fire, in all these Things he must find a mean Proportion; and if a weak Fire, the same Proportion in them. All these Proportions, We will teach you to find,
with the true Preparation, and determinate Experience. Therefore, if you would elevate a great Quantity of Matter to be Sublimed; first be provided with a Sublimatory of such a Capacity, that it may contain your Matter to be elevated the height of one hands breadth above the Bottom. To this, fit your Furnace so, as the Aludel (or Sublimatory) may be re∣ceived into it, with the distance of two Fin∣gers round about the Walls, or sides of the Furnace; which being made, to it also make ten Ventholes in one Proportion, equally distant, that there may be one Equality of Fire to all Parts thereof. Then set a Bar of Iron into the Furnace transverse, and fastned at each end to the sides of the Furnace; which Bar must be distant from the Bottom of the Furnace, as far as to the Extension of one Hand with its Thumb, and about the thickness of one Finger above it, must the Sublimatory be firmly placed; and inclosed round about to the Furnace, which the following Description demonstrates. But then consider whether your Furnace can well and freely discharge it self of the Fumosities, and the Flame can freely pass through the whole Furnace, in the Circuit of the Aludel; if so, it is well proportionate; if not, it is not so. Then you must open its Ventholes, and if by that means it be mended, it is well indeed: if not, then it must necessarily be altered; be∣cause the distance of the Vessel from the sides of the Furnace, is too small. Therefore pare
off the sides of the Walls, and enlarge the di∣stance, and then try it. And so continue reite∣rating (if need be) the enlarging of the Vent∣holes, and paring the Sides, until it can free∣ly quit it self of the Smoak, and the Flame be Lucid round about the Aludel, and the Smoak very freely pass out by the Vents.
This is an Experiment (sufficient for any Quantity to be Sublimed) of the Invention of Magnitude of the Furnace, and of Dilating the Ventholes thereof, and of the Distance of the Vessel from the Walls of the same. But the In∣vention of Thickness of the Furnace is (if you intend a great Fire) that the same be equal to the extension of one hands breadth, with its Thumb; but if a moderate Fire be intended, then the Thickness must be to one hands breadth; and if a lesser Fire, it must be formed to the Thickness of two Fingers.
Likewise Proportion is to be taken from Woods, for solid Woods give a strong Fire, spongious a weak, and Dry Woods give a great Fire, and soon terminable. Green Woods give a little and long lasting Fire, and Solid Woods likewise a very durable Fire; but Spongy Woods a Fire ea∣sily terminable. Therefore with Considerati∣on of the Distance of the Aludel, and of the Magnitude and Smallness of the Ventholes, and Thickness and Thinness of the Furnace, and Di∣versity of Woods premised, the Diversities of all Fires come to be found out, with their true Experience. But from the greater or lesser
Closure of the Ventholes, or of the Door of the Furnace, by which the Woods are put in, and by the Addition and Substraction of them, the determinate space of Time of Duration of the Fire comes to be found out, viz. So that (as by a determinate Science) it is known how long the Fire of each, in its degree, can dure in E∣quality. This Investigation is very profitable and necessary for you; because by it you will be eased of much of your Labour. Therefore exercise your self therein, and in all Things by Us here now lately mentioned; for he who exerciseth himself herein, learns; but he that doth not so, learns not.
Of what Matter, and in what Form the Vessel Aludel (or Sublimatory) is to be made.
BUt the Intention of the Vessel Aludel is, that that it be made of thick Glass; for other Matter is not sufficient, unless it be thick; and of like Substance with Glass. Because Glass only, and its like (wanting Pores) is able to retain Spirits from Flight, and that they be not exterminated by the Fire; but no other Matter is fit: because through the Pores of them the Spirits are gradually diminished, and
vanish. Nor are Metals serviceable in this Case, because Spirits (by reason of their A∣mity and Convenience) penetrate them, and are united therewith; wherefore, passing through them they vanish, as is manifestly proved, by what are determined by Us. And it is found necessarily, and by Experience, that this We have said is true. Therefore We are not by any Thing excused, from taking Glass in the Composition of the Aludel. In order to which,
Let a round Glass Vessel, or Concha, be made, with a flat round Bottom, and in the middle of the Sides thereof a Zone, or Girdle of Glass surrounding the same;* 1.1 and above that Girdle cause a round Wall to be made, equidistant from the Wall of the Concha, to the Grossitude of the Cover of the said Concha; so that in this Distance the Wall of the Cover may freely fall without pressure. But the Height of this Wall (above the Girdle) must be according to the Measure of the Height of the Wall of the Concha, or little more or less. This being done, let two Covers (or Heads) be made equal to the Mea∣sure of this Concavity of the two Walls; the length of both Covers must be equal and of one Span, and the Figure of them one also; viz. Pyramidal; in the superior part of which Covers, two equal Holes, one in the one, and another in the other, should be made so, as
that an Hens Feather may commodiously be put in; as a little after will be more clearly ex∣pressed. Therefore the Intention of this Vessel Concha, is, that its Cover may be moved at the pleasure of the Artist, and that the Juncture might be Ingenious, so that through it (with∣out any Luting) no Egress might be made for the Spirits. But he that can better contrive this Vessel, may so do, notwithstanding our Description.
Yet in this We have a special Intention, viz. That the interior Concha, with its Sides, should enter half way within its Cover. For seeing it is the Property of Fumes to Ascend, not to Descend, by this We find the Spirits not to have Exit for Consumption; and by reason of this, it excels the other Wayes, which by Our Intention We acquired. And by tryal of this, the Artist will see that We have given a true Estimate hereof. Also, the Intention is, that the Head of the Aludel should be often emptied, least part of what is Sublimed (the Quantity elevated being overmuch) fall down again to the Bottom, and so the Time of Sub∣liming, by this reiteration, be prolonged. Likewise, another Intention is, that what A∣scends up in the form of Powder nigh the Hole of the Head of the Aludel, be always kept apart, from that which is found to have a∣scended fused and dense in small Lumps, po∣rous and clear at the Bottom thereof, with ad∣herency to the Sides of the Vessel; because this
is known to have less of Adustion, than what is found to ascend nigh to the Hole of the Head. This is by the Superior proved manifestly, by Reason and Experience. But the Probation of the Goodness and Perfection of Sublimation, is al∣ready declared, viz. That it be found clear, and lucid, and not burnt with Inflamation.
Therefore this is the Perfection of the Intenti∣ons of Subliming Sulphur, and Arsnick. And if it be not so found, the Work must be repeated, with Consideration of all its Intentions, till the Sublimate be found Perfect, as is said.
Of the Sublimation of Mercury and Ar∣gentvive.
NOw We will determine the whole Inten∣tion of Sublimation of Argentvive. This Work is compleated, when its Terrestreity is highly purified, and its Aquosity wholly re∣moved. For We are excused from the labour of removing its Adustion, because it hath none. Therefore We say, that the Ingenuity of se∣perating its superfluous Earth, is to mix it with Things wherewith it hath not affinity, and often to reiterate the Sublimation of it from them. Of this kind, is Talk, and the Calx of Egg-shells, and of White Marble. Likewise
also Glass most subtily beaten, and every kind of Salt prepared. For by these it is cleansed, but by other Things, having affinity with it (unless they be Bodies of Perfection) it is rather corrupted; because all such Things have a Sul∣phureity, which, ascending with it in Sublima∣tion, corrupt it. And this you find true by Experience, because, when you sublime it from Tin or Lead, you find it (after Sublima∣tion) infected with Blackness. Therefore its Sublimation is better made by those Things, which agree not with it; but it would be bet∣ter, by Things, with which it doth agree, if they had not Sulphureity. Wherefore, this Sub∣limation is better made from Calx than from all other Things; because that agrees little with it, and hath not Sulphureity.
But the way of removing its superfluous A∣quosity, is, that when it is mixed with Calxes, from which it is to be sublimed, it be well ground and commixed with them by Imbibition, until nothing of it appear, and afterward the Wateriness of Imbibition removed by a most gen∣tle heat of Fire; which receding, the Aquo∣sity of Argentvive recedes with it. Yet the Fire must be so very gentle, as that by it the whole Substance of Argentvive ascend not. Therefore from the manifold Reiteration of Imbibition, with Contrition and gentle Assation, its greater Aquosity is abolished; the residue of which is removed by repeating the Sublimation often. And when you see it most White, excelling
Snow in its Whiteness, and to adhere (as it were dead) to the Sides of the Vessel; then again reiterate its Sublimation, without the Feces; be∣cause part of it adheres fixed with the Feces, and can never by any kind of Ingenuity be se∣parated from them. Or afterward, fix part of it; as shall expresly be taught you in the following: And when you have fixed it, then reiterate Sublimation of the Part remaining, that it may be likewise fixed.
Being fixed, reserve it; but first prove it upon Fire. If it flow well, then you have ad∣ministred sufficient Sublimation, but if not, add to it some small part of Argentvive sublimed, and reiterate the Sublimation, till your end be answered; for if it hath a lucid and most white Colour, and be porous, than you have well sublimed it, if not, not. Therefore in the Preparation of it made by Sublimation be not negligent; because such as its Mundation (or cleansing) shall be, such will be its Perfection, in projection of it upon any of the imperfect Bo∣dies, and upon its own Body unprepared. Yet here note, that Some have by it formed Iron, others Lead; some Copper, and others Tin. Which happened to them, through negligence of Preparation; sometimes of it alone, some∣times of Sulphur, or of its Compeer, mixt with it. But if you shall by Subliming directly cleanse and perfect this Subject, it will be a firm and perfect Tincture of Whiteness, the like of which is not.
Of Sublimation of Marchasite.
THerefore, the sum of the Intention of Sub∣limation of Argentvive, being sufficient∣ly declared, We now come to the Sublimation of Marchasite; of which there are two ways. One is performed without Ignition, the other with Ignition; and that is, because it hath a twofold Substance: viz. One Sulphur, pure in its nature; the other Argentvive, mortified. The first is profitable, as Sulphur; the second profitable, as Argentvive mortified, and mode∣rately prepared Therefore We take this last, because by it We are excused from the former Argentvive, and the labour of mortifying it.
The intire Way of Sublimation of this Sub∣ject is, that it be ground to Powder, and put into an Aludel, and its Sulphur Sublimed without Ignition; always, and that very of∣ten, removing what is Sublimed, for the afore∣said Reason; and afterward augmenting the force of Fire, unto Ignition of the Aludel. And the first Sublimation of Marchasite must be made in a Vessel of Sublimation, and so long continued, as until the Sulphur be separated; the Process being successively, and orderly con∣tinued, until it is manifest, that what was
in it of Sulphur, be all passed out. Which may be proved by these manifest Experiments. For when its whole Sulphur shall be elevated, you will see the Colour thereof changed into most White, mixt with a very clear, pleasant, and Coelestine Colour: Also you will otherwise prove this, because what shall be of the Nature of Sulphur will burn and give a Flame, as Sul∣phur. But what shall be secondly Sublimed, after that Sublimate, will neither be inflamed, nor shew any Properties of Sulphur, but of Ar∣gentvive mortified in the Reiteration of Subli∣mation.
Of the Vessel, in which Marchasite may rightly be Sublimed.
THerefore We collect that, by its way of Sublimation, which is thus: A most solid and well cocted Earthen Vessel, must be made to the length of half the Stature of a Man, but in breadth Diametrically, no more than that the Hand may commodiously enter. The Bottom of this Vessel (which must be made so, as it may be separated and conjoyned) must be made after the similitude of a plain Dish or Porrenger very deep; viz. from the superior Orifice to the Bottom, the depth of one Hands
length, with its Fingers. And from that Place, or moveable Bottom to the Head, the Vessel must be very accurately Glazed within, with very thick Vitrification. And upon the Head of the Vessel must be fitted an Alembeck with a wide nose or beak: For in such a Vessel That is best sublimed. Therefore the Bottom must be conjoyned with its Vessel, with very firm and tenacious Luting, and the Marchasite spread upon (or within) that Bottom; and then the Alembeck set upon the Superior Part: and so placed in a Furnace, of which the pro∣perty is to give a strong Fire, viz. of Fusion of Silver, or Copper, which in the Sum of our Work, where we shall declare the Diversities of all Instruments, We sufficiently describe to you. And this being done, you must surround the top of your Furnace with an Hoop or Ring of Iron flat, having a hole in its middle, proportio∣nate to the Magnitude of the Vessel; that the Vessel may stand fast within it. Then lute the Junctures in the Circuit of the Vessel and the Furnace, least the Fire passing out there, be an hindrance to the adherency of your Sub∣limation, leaving only four small Windows, or Doors, that may be opened and shut in the Flat-Ring or Hoop aforesaid, through which Coals may be put in round about the Sides of the Furnace. Likewise four other holes must be left under them, and between their Spaces, for the putting in of Coals; and six or eight lesser holes, proportionate to the Magnitude
of the little Finger, which must never be shut; that by them the Fire may commodiously free it self from Fumosities. Let these last Holes be in the Juncture of the Furnace, with the afore∣said Hoop.
But that Furnace is of great Ignition, the Sides of which are to the height of two Cu∣bits; and in the midst whereof is a round Grate or Wheel bored full of very many small holes close together, and strongly annexed to the Furnace with Luting. The Superior part of these holes must be closer, or smaller a∣bove, but wider or more open beneath, that Ashes or Coals may the more freely fall from them, and the Grate be left continually open for the more free Reception of the Air. For the free and ample admission of the Air through the Inferior Holes, is one Cause of great Ignition by the Furnace. Therefore be exerci∣sed therein, and you will find out the Secret. But the Cause of so great Length of the Vessel, is, that a great part of it may stand up, and be extended beyond the Fire, and be kept cool, that the Fumes of the Sublimate ascending may find a Place of cooling, and adhere; and not find a way of Flight, and be exter∣minated. This he well knows, who hath sub∣limed in short Sublimatories, wherein he found nothing of the Sublimate; because, by reason of the Shortness of his Vessel, the Fire was e∣qual in heat through the whole of the same. Therefore, the Matter to be sublimed, always
stood converted into the Substance of Fume, and could not any where adhere, but gradually vanish through the Pores of the Vessel.
Wherefore, in subliming all Things, the Vessel must the greater part of it be extended high above the Fire, that the same extended Part may serve for a Refrigeratory. But the Cause of Vitrification, or Glazing the Vessel, is, that the ascending Fumes, in the place of their Ascension, may not find the Sides of the Aludel porous, and penetrating them, take their Flight. Therefore the Place of their Ascension is vitri∣fied, that the Way of their Flight may be stop∣ped. But the Bottom of the Vessel is not Gla∣zed, because it stands in the Fire, which would melt its Vitrification; and that melting, both the Bottom it self, and Matter to be subli∣med, would also be melted, and turned into Glass. For the Property of Glass is to over∣come all Things, and convert them to it self. Therefore, all these Things, and their Causes, being considered, Let your Fire be continued under the Vessel, until you be assured by in∣fallible Experience, the whole is ascended. The Experiment of this is, the putting in a Rod of Earth well burned (having a small hole in the end, reaching almost to the middle thereof, and answering to the quantity of the little Finger) nigh the Matter of which the Sublimation is made. And if any thing ascending adhere to the hole, the Whole is not sublimed; but if not, then the Sublimation is
ended. By this same Exercise, in all Things to be sublimed, you may be assured of the End of your Work.
Of the Sublimation of Magnesia and Tutia: Also of Imperfect Bodies, and of the Addition of Matter elevating them.
THe Intention of the Sublimation of Magne∣sia and Tutia, is the same with the Inten∣tion of the last Sublimation of Marchasite. For all these cannot be sublimed without Ignition. Therefore they all have one Intention, with the same Causes, and the same Experiences; and that hath one General Order. Because it ne∣cessarily happens, that whatsoever are subli∣med with Ignition, must be sublimed without Feces; for in themselves they have enough, yea, too much Feces: the sign of which is the difficulty of their Sublimation.
Likewise all Bodies diminished from Perfec∣tion, are sublimed in the same Order, and no difference of diversity is, unless that in Bo∣dies the Fire of Sublimation must be more ve∣hement than in Magnesia, Marchasite, and Tutia. And so likewise, Bodies, in their Sub∣limations, are not diversified, except that some
need the adjunction of something else to e∣levate them; others not. But there is one spe∣cial Consideration, by Experience found good in the Sublimation of Bodies; and that is, that no great Quantity of the Body to be sublimed, be at once put into the Bottom of the Vessel; because a great abundance of Matter impedes Sublimation. Also the Bottom of the Sublimatory should be flat, not concave; that the Body equally and thinly spread upon the Bottom, may equally and much be elevated in all its Parts.
Bodies needing the Admixtion of Matters e∣levating, are Venus and Mars, by reason of the slowness of their Fusion. Therefore Venus needs Tutia, and Mars Arsnick; and with these they are easily elevated, because they mostly agree with them. Wherefore after Consideration of them, let Sublimation be made as in Tutia, and in things like to it in Sublima∣tion; and let their Sublimation be disposed in the same Order, with its Causes and Experi∣ences.
Of Descension, and the way of Purifying by Pastills.
THe Intentions of Sublimation, with all their Causes, being already declared, it re∣mains, that We now shew the way of Descen∣sion, with its Causes, and determinate and compleat Order likewise. For there was a threefold Cause of its Invention. One, that when any Matter is included in that Vessel, which is called a Chymical Descensory, after its Fusion it may descend through the Hole there∣of, and by its Descent We be assured that it hath admitted Fluxing. Another Cause, that weak Bodies may by ••t be preserved from Com∣bustion, after Reduction from their Calxes. For when We attempt to reduce weak Bodies from their Calxes, We cannot reduce all their whole Substance at one time. Therefore, if that Part, which is first reduced into Body, should expect the Reduction of the whole, a great Quantity of it would vanish by the Fire. Wherefore it was necessarily devised, that one part, so soon as reduced, might be taken from the Fire. And this is done by a Descenso∣ry. The third Cause of the Invention of it, was the Depuration of Bodies from every thing
extraneous. For the Body descends in Flux clean, and leaves every thing that is extraneous in the Concavity thereof.
Therefore Descension being invented for these three necessary Causes, We will now de∣termine the Method of it, with its Instrument first denoted with its Causes. In order to which, We say, that the Form of it must be such, as its Bottom may be pointed, and the Sides of it without Roughness, equally ter∣minating into the aforesaid Acuity, or Point of the Bottom; and its Cover (if it need any) must be made in the likeness of a plain or flat Dish, and well fitted to it; and the Vessel with its Cover must be made of good and firm Earth, not easily cracking in the Fire. Then put in the Matter, which you would have to de∣scend, upon round Rods made of like Earth, and so placed as they may be more nigh the Top than Bottom of the Vessel. Then covering the Vessel and luting the Juncture, set it within a Fire of Coals, and blow it until the whole Matter descend into a subjacent Vessel. Yet (if the Matter be of difficult Fusion) it may be put upon a Table plain, or of small Concavity, from which it may easily descend, by inclining the Head of the Descensory, when it is in Flux. For by this Bodies are purified.
But they are better purified by Pastills, which way of Purification is the same with the way of Purifying of the Descensory. Therefore by it We are excused from that: For it holds the
Feces of Bodies, as a Descensory and better; therefore We declare the Way of it. We take a Body, of which the Intention is to be cleansed, and that We reduce to most fine Grains, or Filings, or into a Calx (which is more per∣fect) and mix with it some other Calx, of which the Intention is not to be melted; and then We make the Body to flow. For We by that, often repeated, find Bodies to be cleansed, but not with perfect Mundification, which We know to be Perfection; yet with a profitable Mundification, that Bodies capable of Perfecti∣on, may the better and more perfectly be by it transformed: For there is to be an Admi∣nistration preceding that Transformation; but every Administration shall sufficienly be de∣clared to you in the following. Here We only give you a Description of the Descensory.
Of Distilation and its Causes, and of Three kinds of the same. viz, by A∣lembeck, by a Descensory, and by Filter.
THerefore, following Our Purpose, 'tis con∣venient. We should speak of Distillation, with its Causes; Distillation is an Elevation of aqueous Vapours in their Vessel. And Distilla∣tion
is diversified. For some Distillations are by Fire, and some without Fire. Those made by Fire are of two kinds; one, which is by Elevation into the Alembeck; and the other by Chymical Descensory, by mediation of which the Oyl of Vegetables is extracted.
The Cause why Distillation was invented, and the general Cause of the Invention of every Distillation, is the Purification of Liquid Matter from its turbulent Feces, and Cons••rvation of it from Putrefaction. For We see a Thing Distilled (by what kind soever of Distillation) to be rendred more Pure, and to be better preser∣ved from Putrefaction. But the special Cause of that Distillation, which is made by ascent into the Alembeck, is the desire of acquiring Water Pure without Earth. The Experience of which is, that We see Water so Distilled, to have no Feculency. The Cause of the Invention of Pure Water, was the Imbibition of Spirits, and of clean Medicines. As for Example, When We need Imbibition, We must have pure Water, which leaves no Feces after its Resolution; by which Feculency, Our Medicines and cleansed Spirits might be infected and corrupted. But the Cause of that Invention, which is made by De∣scent, was the Extraction of Oyl pure in its Nature; because by Ascent, Oyl cannot be had in its Combustible Nature. And such an Inquisition also was, that the Colour which is permixed with its Substance, might be had; for this may be helpful in the Case. But Distillati∣on,
which is made by Filter, is performed without Fire; and the Cause of its Invention was Clearness of the Water only.
Now We will shew you the Methods of Di∣stillations, with their Causes. Therefore of that which is made by Ascent, there is a twofold Way or Method. For one is performed in an Earthen Pan full of Ashes; but the other with Water in its Vessel, with Hay or Wool, orderly so disposed, that the Cucurbit, or Distillatory Alembeck, may not be broken before the Work be brought to Perfection. That which is made by Ashes, is performed with a greater, stronger, and more acute Fire; but what is made by Water, with a mild and equal Fire. For Water admits not the Acuity of Ignition, as Ashes doth. Therefore, by that Distillation, which is made in Ashes, Colours, and the more gross Parts of the Earth, are wont to be elevated; but by that which is made in Water, the Parts more subtile, and without Colour, and more approaching to the Nature of simple Wateriness, are usally elevated. Therefore more subtile Separation is made by Distillation in Water, than by Distilling in Ashes. This he knows to be true, who when he had Distilled Oyl by Ashes, received his Oyl scarcely altered into the Re∣cipient; but willing to separate the Parts there∣of, was by necessity forced to Distill it by Water. And then by reiterating that Labour, he se∣parated the Oyl into its Elemental Parts; so that from a most red Oyl, he extracted a most
white and most serene Water, the whole Red∣ness thereof remaining in the Bottom of the Vessel.
Therefore by this Magistery, We must ne∣cessarily come to the determinate Separation of all the Elements, of every Vegetable Thing, and of that which from the Vegetable proceeds to a Being, and of every like Thing: but by that, which is made by Descent, We may at∣tain the Oyl of every Thing determinately, viz. of all Vegetables, and of their Like: and by that, which is made by Filter, We acquire the Clearness of every Liquorous Thing. Yet all these Things are known, even to Men knowing little or nothing; but if any Man knoweth them not, he knows nothing of this Magistery. There∣fore let him practice in the Exercise and he will find it out.
The Disposition of that which is made by Ashes, is, that a strong Earthen-Pan be taken and fitted to the Furnace, like to the afore∣said Furnace of Sublimation, with the same Distance from the Sides of the Furnace, and with like Ventholes; upon the Bottom of which Pan sifted Ashes must be put to the thickness of one Finger, and upon the Ashes the Vessel of Distillation set, and covered round about with the same, almost as high as to the Neck of the Alembeck. This being done, put in the Matter, which you intend shall be Distilled. Lastly, Cover the Vessel with its Alembeck, the Neck of which must inclose the Neck of
the inferior Cucurbit, even up to the curved Channel of the Alembeck, least what is to be Distilled should flie away; and lute the Alem∣beck firmly with its Cucurbit, and give Fire to it, until it begin to Distill. But the Alembeck and its Cucurbit, must be both of Glass. And the Fire must be increased according to the Exigency of the Distillation, until it be found, by urging the Fire, that all which should be Distilled is Distilled off.
The Disposition of the second Intention of Di∣stillation, which is made by Water, is like to this, in the Vessel and Alembeck: yet it differs in this, viz. That in this, must be taken an Iron or Brass Pan, and that fitted to the Fur∣nace, as is said. Afterwards, upon the Bot∣tom of the Pan, within must be laid a Bed of Hay, or Wooll, or other such like Matter, to the thickness of three Fingers, that the Cu∣curbit may not be broken; and with the same Hay, or like Things, the Cucurbit must be covered round about, almost as high as to the Neck of the Alembeck; and upon them many small Sprigs, or Sticks spread, and upon the Sticks weighty Stones laid, which with their weight may depress the Hay, or other like Matter, with the Cucurbit and Alembeck, and firmly and steddily hold them depressed upon the Bottom of the Pan, that they be not moved, or raised by the Water; and that stirring be the Cause of breaking the Glass, and Destruction of the Matter to be Distilled. Af∣terwards,
upon the Hay and Sticks depressed with the Stones, pour Water until the Pan be full. This being done, put Fire under and Distil, until all be Distilled off.
The Disposition of that, which is made by Descent, is, that a Glass Descensory be made, with its Cover, and that put in which is to be Distilled, and then the Cover luted on; and Fire made upon the Top, or over it: for its Distillation descends.
The Disposition of that, which is made by Filter, is, that the Liquor to be Distilled be put into a Stone Concha, and the wider part of the Filter put into the said Liquor, even to the Bottom of the Concha, but the narrower part of it hang out over the Orifice of the said Vessel. And under that end of the Filter must be set another Vessel for receiving the Distilla∣tion. Therefore, when the Filter begins to Distill, the Water with which it was moist∣ned will first Distill off; which ceasing, the Liquor to be Distilled succeeds. Which Liquor if it be not as yet serene, it must so often be put into the Concha again, and re-distilled, as until it be Distilled most serene.
But all these Operations, which are easie, need no great Probation; therefore I am willing to pass that over in Silence. This is the Descrip∣tion of all the Vessels of every Distillation, here now compleated by Us.
Of Calcination, as well of Bodies as of Spirits, with its Causes and Methods.
AFter the Narration of Distillation, We proceed to Discourse of Calcination. Calcination is the Pulverization of a Thing by Fire, through Privation of the Humidity con∣solidating the Parts. The Cause of the Inven∣tion of it is, that the adustive, corrupting and defiling Sulphureity, may be abolished by Fire. Yet it is diversified, according to the Diver∣sity of Things to be Calcined. For Bodies are Calcined, and Spirits are Calcined; yea, o∣ther Things also extraneous from the nature of these; yet with a diverse Intention. And see∣ing there are imperfect Bodies of two kinds; viz. Hard, as Venus and Mars, and Soft, as Ju∣piter and Saturn; all which are Calcined: there was a necessity of Calcining them with a di∣vers Intention, viz. General and Special. They are all Calcined with one general Intention; which is, that their corrupting and defiling Sulphureity may be abolished by Fire. For so every adustive Sulphureity, which could not be removed without Calcination, is burnt a∣way from every thing whatsoever. And be∣cause the Body it self is solid, and by reason
of that solidity, the occult Sulphureity con∣cealed within the Continuity of the Substance of Argentvive, is defended from Adustion: therefore it was necessary to separate the Continuity thereof, that the Fire freely come∣ing to every of its least Parts, might burn the Sulphureity from it, and the Continuity of Argentvive in the Body, not defend it.
Likewise, the common Intention in it, is Depuration of the Earthiness: For it is found, that Bodies are cleansed by reitera∣ted Calcination and Reduction; as We shall shew in the following.
Special Calcination is of soft Bodies, and with these two Intentions, that through it there may be an Intention of hardning and firing; which is attained to by an Ignitious Repetition of Calcination upon them; of which it is expedient We should Discourse, in the following Treatise. For We find that they are manifestly hardned by that Ingenuity.
But the Cause of the Invention of the Cal∣cination of Spirits, is, that they may the bet∣ter be fixed, and be the more easily dissolved into Water. Because every kind of Things Calcined is more fixed than the not Cal∣cined, and of easier Solution; and because the Parts of the Calcinate more subtiliated by Fire, are more easily mixed with Waters, and turned into Water. And this you will find so to be, if you be experienced. The Calcinati∣on of other Things, is subservient to the Exi∣gency
of the Preparation of Spirits and Bodies; of which Preparation We shall speak more at large in the following. But any of these Things, or such as these, is not of Perfecti••n.
Therefore the way or Method of Calcinati∣on is diverse, by reason of the Diversity of things to be calcined. For Bodies are other∣wise calcined, than Spiri•••• or other Things. And Bodies diverse each from other, are likewise diversly calcined. For soft Bodies have one General way, according to the In∣tention of Calcination, viz. that both may be calcined by Fire only; and by the Acuity of Salt prepared or not prepared, both likewise. Therefore, the first Calcination by Fire only, is thus prepared: You must have a Vessel of Iron or Earth, formed after the similitude of a Porringer, the structure of which must be very firm, and fitted to the Furnace of Calci∣nation, in such wise, that under it the Coals may be cast in and blowed. These being thus ordered, you must cast in Lead or Tin into your Vessel, which must be firmly set upon a Trivet of Iron, or on three Stone-Columes, and likewise surely fastned to the Walls of its Furnace, with three or four Stones set in stiff between the Furnace-sides and the Vessel, that it may not be stirred. The Figure of the Furnace must be the same with the Form of the Furnace of great Ignition, of which mention is made above, and shall more fully be decla∣red in the Following. Therefore in that Fur∣nace
kindle Fire under your Vessel of Subli∣mation, sufficient for Fusion of the Body to be calcined. And when the Body shall, by heat of Fire, contract a Black skin upon it, gather that off from it by a Slice, or other fit Instrument of Iron or Stone, that will not permit it self to be burnt to the Infection of the Calx. This drawing off, or taking off the Skin, must so long be continued, as until the whole Body be converted to Powder. If it be Saturn, a greater Fire must be admini∣stred, until the Calx be changed into a Colour most yellow or red. If it be Jupiter, it must likewise be exposed and continued in the Fire, until the Calx be changed into compleat White∣ness.
Yet in this We would have the Artificer to be well advised, that Saturn is easily reduced from its Calx; but Jupiter most difficulty. Therefore, let him be careful, that he err not in exposing Saturn, after its first Pulverization to too great a Fire, and so reduce the Calx into Body, before it is perfected. For he needs Temperance of Fire, and that leisurely aug∣mented by degrees, with Caution, until it be confirmed in its Calx; proving not so easily reducible, that a greater Fire may be admi∣nistred to it, for compleatly perfecting its Calx. Likewise, he must be careful, that he err not in Jupiter, by reason of its difficult Reduction; so, that when he intends to reduce its Calx, he find it not reduced, but in its
former condition, or turned into Glass; and thence he conclude its Reduction impossible. For We say, if a great Fire be not admini∣stred, in the Reduction of Tin, it reduceth not; and if a great Fire be administred, it doth not necessarily happen, that it shall be reduced; but 'tis possible it may be converted to Glass. And that is, because Jupiter, in the profundity of its Nature, hath the fugitive Substance of Argentvive included: which, if kept long in Fire, flies away, and leaves the Body deprived of Humidity; so that it is found more apt for Vitrification, than to be con∣verted to the Fusion of a Metallick Body. For every Thing deprived of its proper Humidity, gives no other than a Vitrificatory Fusion. Whence it necessarily follows, that the Artist must hasten to reduce it swiftly, with the speedy force of a violent Fire: for otherwise it is no•• reduced. Therefore let him practice therein, and he will come to the Knowledg thereof.
The way of Calcination of these two Bodies, which is performed by the Acuity of Salt, is, that Quantity after Quantity of Salt be very often cast upon them in their Fusion, and per∣mixed by much agitation with a Rod of Iron over the Fire, until by mixtion of the Salt they be turned into Ashes. And afterward, by the same way of Perfection, the Calxes of them are perfected, with their Considerations. But in this also there is difference in the Cal∣cination of these two Bodies. For Lead, with
the first labours of Calcinatitn, is more easily converted to Powder than Tin; yet the Calx of it is not more easily perfected, than the Calx of Tin. The Cause of this Diversity is, because Saturn hath a more fixed Humidity than Jupiter.
Of Venus and Mars, the way of Calcination is one; yet diverse from the former, by rea∣son of the difficulty of their Liquefaction. And it is this, either of these Bodies reduced into Plates, must be heat red hot, but not melted. For, by reason of the great Quanti∣ty of Earthiness in them, and the large Mea∣sure they have of adustive and flying Sulphu∣reity, they are easily this way deduced into Calx. And that therefore is, because by rea∣son of much Earthiness, mixt with the Sub∣stance of Argentvive, the due continuation of Argentvive is disturbed. Therefore Porosity is caused i•• them, through which the Sulphu∣reity passing may fly away; and the Fire, by that Means having access to it, burn and e∣levate the same. Whence it comes to pass, that the Parts are made more rare, and through Discontinuity of the Rarity converted into Ashes. The Experience of this is manifest, because Plates of Copper exposed to Ignition, yield a Sulphureous Flame, and cause pulveri∣zable Scales in their Superficies. And that therefore is, because from the Parts more nigh, a more easie combustion of Sulphur must ne∣cessarily be made.
But the Form of the Furnace of this Calci∣nation,
is the same with the Form of the Fur∣nace of Distillation, only that this must have one great hole left in the Crown of it, whence it may free it self from Fumosities. And the Site of Things to be calcined, must be in the midst of the Furnace, that the Fire may have free access to them round about. But the Vessel must be of Earth, made in the form of a Porring••r or deep Dish.
The way of Calcination of Spirits, is, that to them approaching to Fixation be administred Fire, gradually, and very leisurely increased, that they fly not, until they be able to sustain the greatest Fire. Their Vessel must be round, every way closed, and their Furnace the same with this lastly mentioned. With a like Furnace, and like Vessel, every Thing is like∣wise calcined. Yet We are excused from greater Labour, than what must be imploy∣ed in preventing their Flight: because other Things (unless Spirits, and what is nigh to the Nature of Spirits) fly not.
Of Solution, and its Cause.
NOW We intend to speak of Solution. So∣lution is the Reduction of a Dry Thing into Water. Therefore, We say, that every
Perfection of Solution is compleated with sub∣tile Waters, and especially the acute, and sharp, and saline Waters, having no Feces; as is Di∣stilled Vinegar, Sowre Grapes, Pears of very great sharpness, Pomegranets, and the like of these distilled.
The Cause of the Invention of this, was the Subtiliation of those Things, which neither have Fusion nor Ingress; by which was lost the great Ʋtility of fixed Spirits, and of those Things which are of their Nature. For every Thing which is dissolved, must necessarily have the Nature of Salt, or of Allom, or of their like. And the Nature of them is, that they give Fusion before their Vitrification. Therefore Spirits dissolved will likewise give like Fusion. And since they in their own Na∣ture, agree with Bodies, and each with other, Fusion being acquired, they must by that ne∣cessarily penetrate Bodies, and penetrating transmute the same. But they neither pene∣trate, nor trasmute, without our Magistery, which is this, viz. that after Solution and Co∣agulation of the Body, to it be administred some one of the Spirits purified, not fixed; and that so often sublimed from it, as until it remain with it, and give to it a more swift Fusion, and conserve the same in Fusion from Vitrification. For the Nature of Spirits is, not to be vitrified, and to preserve the Mixture from Vitrification, as long as they are in it. Therefore the Spirit, which more retains the
Nature of Spirits, more defends from Vitrifi∣cation. But a Spirit only purified, more pre∣serves than a Spirit purified, calcined, and dis∣solved: therefore there is a necessity of mix∣ing such a Spirit with the Body. For from these results good Fusion, and Ingress, and firm Fixation.
But We are able to prove, by the Works of Nature, that Things only holding the Nature of Salts, Alloms, and the like, are Soluble. For considering, We find in all her Works no other things to be dissolved, but them. There∣fore, whatsoever are dissolved, they must ne∣cessarily be dissolved by their Nature. Yet, because We see all Things truly calcined, to be dissolved, by Reiteration of Calcination, and Solution; therefore, We by that prove, that all Calcinates approach to the Nature of Salts, and Alloms, therefore must necessarily be them∣selves attended with those properties. But the way of Solution is twofold, viz by hot Dung, and by boyling or hot Water. Of both which there is one Intention, and one Effect.
The Way of Dissolving by Dung, is, that the Calcinate be put into a Glass Vessel, and upon the same poured of distilled Vinegar, or the like, double its weight, and the Mouth of the Vessel well closed, that nothing may respire; and then this Matter, with its Vessels, set in Hot Dung to be dissolved, and the Solution af∣terwards by Filter seperated. But the not dissolved must be again calcined, and after
Calcination again in like manner dissolved, until by repeating the Labour, the whole be dissolved.
The Way of Dissolving by boyling Water, is more swift, and it is thus: The calcinate must in like manner be put into its Vessel, with Vine∣gar poured on it as before, and the Orifice well closed, that nothing expire; then the Vessel must be set, buryed in Straw, into a Pan full of Water, as in the Way of Distillation by Water, We before appointed; and afterward Fire kindled under it, until the Water boyl for an hour. This being done, the Solution must be filtred, and kept apart. But the not dislsolved, again calcined, and again in the same manner dissolved; until by repeating the La∣bour, the whole be dissolved.
Of Coagulation, and its Causes, and of diverse ways of coagulating Mercu∣ry; and of dissolved Medicines.
COagulation is the Reduction of a Thing Li∣quid, to a Solid Substance, by Privation of the Humidity. But there is a twofold Cause of its Invention: one is, the Induration, or Hardning of Argentvive; the other Cause of In∣vention is, the freeing of Medicines dissolved, from the Wateriness with them admixed. There∣fore
it is diversified, according to the Multi∣plicity of things to be coagulated. For Ar∣gentvive needs one Coagulation, but dissolved Medicines another. Yet there is a twofold Coagulation of Argentvive. One, by washing away its whole innate Humidity from it: the other, by Inspissation (or thickning) of its Humidity, until it be hardned. Yet it is a most difficult and laborious Work to congeal it, even with the profoundness of clear sighted Indu∣stry. Therefore We will declare the whole In∣genuity of its Coagulation.
Some thought the Ingenuity of its Coagu∣lation was to keep it long in a temperate Fire: who when they supposed they had coagulated it, after removal of it from the Fire, found the same to flow, as before. By which they were driven to amazement and wonder, strenuously arguing, that this was not possible to be effected. But Others, from Natural Principles, supposing that every Humidity must necessarily by heat of Fire be converted into Dryness, endeavoured with Instancy of Perseverance to continue the Con∣servation of it in Fire; and by this Continuati∣on, they at last came to this, viz. that some of these Men converted it into a White-Stone, Others into a Red, and others into a Citrine or yellow Stone, which neither had Fusion, nor Ingress: and the Cause of these Diversities they could not judg of, therefore cast it away.
Others endeavoured to coagulate it with Medicines, and this they effected not; but it
proved a Delusion to them; either because they coagulated it not, or because it was in∣sensibly extenuated; or their Coagulation was not in the form of any Body, And the Cause of the Diversity of these Things, they knew not. Others, compounding Artificial Medi∣cines, coagulated it in Projection; but their Coagulation was not profitable, because they converted it to an imperfect Body: and the Cause of this likewise could not see. There∣fore 'tis expedient We should declare the Cau∣ses of these Things, that the Artificer may come to the Magistery of its Coagulation.
Wherefore, as is already sufficiently decla∣red by Us, the Substance of Argentvive is uni∣form; wherefore it is not possible, in short space of time, by keeping it in a constantly continued Fire, to remove the Aquosity there∣of. Therefore too much haste was the Cause of the first Error. And being of a subtile Sub∣stance, it recedes from the Fire; therefore excessive Fire is the Cause of the Error of those Men from whom it flies. It is easily mixed with Sulphur, Arsnick, and Marchasite, by reason of Community in their Nature. There∣fore it appears to be coagulated by them; not into the form of a Body, but of Argentvive mixed with Lead. For these, being fugitive, cannot retain it in the contest of Fire, until it can attain to the Nature of a Body: but through the Impression of Fire, they fly with it, therefore that is the Cause of the Error of
those who so coagulate. Likewise, Argent∣vive hath much Humidity united to it self, which cannot possibly be separated from it, unless by Violence of Fire warily adhibited, with Conservation of it it in its own Fire. And they, by augmenting this its own Fire, as far as it can bear, take away the Humi∣dity of Argentvive, leaving no part sufficient for Metallick Fusion; which being taken away, it cannot be melted. And this is the Cause of their Error, who coagulate it into a Stone not fusible.
In like manner, Argentvive hath Sulphureous Parts naturally mixt with it; yet some Ar∣gentvive hath more, others less, which to re∣move by Artifice is impossible. Therefore, seeing it is the property of Sulphur, with Ar∣gentvive, to create a red or citrine Colour (ac∣cording to its Measure) the ablation, or re∣moval of that being made, the property of Argentvive is by Fire to give a white Co∣lour. This is therefore the Cause of the va∣riety of Colours after its Coagulation into a Stone. Likewise it hath the Earthiness of Sul∣phur mixt with it, by which all its Coagula∣tions must necessarily be infected. And this is the Cause of the Error of those, who coagu∣late it into a perfect Body. Therefore it hap∣pens, from the Diversity of the Medicines of its Coagulation, that diverse Bodies are crea∣ated in its Coagulation; and from the diversi∣ty of that likewise, what is to be coagula∣ted.
For, if either the Medicine, or that, have a Sulphur not fixed, the Body created of it must needs be soft. But if fixed, the Body must necessarily be hard. Also, if White, white; and if Red, red. And if the Sulphur be remiss from White, or Red, the Body likewise must needs be remiss; and if Earth, the Body is im∣perfect, if not, not so. Also every not fixed Sulphur creates a livid Body; but the fixed, as much as in it lies, not. And the pure Sub∣stance of it creates a pure Body, the not pure, not so.
Also the same Diversity doth in like manner happen in Argentvive alone, without the Com∣mixtion of Sulphur, by reason of the Diver∣sity of Mundification, and Preparations of it in Medicines. Therefore an Illusion happens from the part of the Diversity of the Medi∣cines; so that sometimes in the Coagulation of it, it is made Lead, sometimes Tin, sometimes Copper, and sometimes Iron: which happens by reason of Impurity. And sometimes Gold or Silver is made thence; which must needs proceed from Purity, with Consideration of the Colours.
But Argentvive is coagulated by the frequent Precipitation of it with violence to the for∣cible Heat of strong Fire. For the Asperity of Fire easily removes it Aquosity. And this work is best done by a Vessel of a great length, in the sides of which it may find place to cool and adhere, and (by reason of the length of
the Vessel) to abide, and not flye, until it can be again precipitated to the Fiery Bottom of the same; which must always stand very hot, with great Ignition: and the same Pre∣cipitation be continued, till it be totally fixed. It is also coagulated with long and constant Retention in Fire, in a Glass Vessel with a very long Neck and round Belly; the Orifice of the Neck being kept open, that the Humidi∣ty may vanish thereby. Also it is coagulated by Medicine convenient for it: and that we will declare to you more plainly in the fol∣lowing. And here likewise, that we may de∣clare our compleat Intention relating to it, ac∣cording as We have found by Experience, We say, that the Medicine of it is that, which most nearly adheres to it in its profundity; and be∣fore its flight is commixed with it through∣out its least parts. Therefore there is a ne∣cessity of collecting that from Things conve∣nient to it, or agreeing with the same. Of this kind are all Bodies, and Sulphur and Ars∣nick.
But, because We see not any of the Bodies in its Nature to coagulate it, but it to fly from them, of how great conveniency soever they be; We have therefore considered, that no Body adheres to it in its inmost parts. Where∣fore, that Medicine must needs be of a more subtile Substance, and more liquid Fusion, than Metals themselves are. Also, by Spirits, re∣maining in their Nature, We see not a Coagu∣lation
of it to be made, that is firm and sta∣ble; but fugitive and of much Infection. Which indeed happens, by reason of the flight of Spirits; but the other, from the Commixtion of the adustible and earthy Substance of them. Therefore, hence it is manifestly evident, that from whatsoever Thing the Medicine thereof is extracted, that must necessarily be of a most sub∣tile and most pure Substance, of its own Nature adhering to it, and of Liquefaction most easie, and thin as Water; and also be fixed against the violence of Fire. For this will coagulate it, and convert the same either into a Solar or Lunar Nature.
Thus we have shewed you the Properties of the Medicine, by which you may attain to it; and this we have determined in a very pro∣per Speech. Therefore studiously exercise your self thereabout, and you will find it. But that you may not blame Us, as if We had not sufficiently spoken thereof, We say, that this Medicine is extracted from Metallick Bodies themselves, with their Sulphur, or Arsnick prepared: likewise from Sulphur alone, or Ars∣nick prepared; and it may be extracted from Bodies only. But from Argentvive alone it is more easily, and more nearly, and more per∣fectly found; because Nature more amicably embraceth its proper Nature, and in it more rejoyceth, than in an extraneous Nature. And in it is facility of Extraction of the Substance thereof, seeing it already hath a Substance sub∣tile
in Act. But the Ways of acquiring this Medicine are by Sublimation, as is by us suffi∣ciently declared. And the way of fixing it, is likewise shewed in its Chapter. But the way of coagulating Things dissolved, is by a Glass placed in Ashes up to its Neck, and tempe∣rate Fire administred thereunto, until their Aquosity vanish.
Of Fixation, and its Causes, and of the diverse ways of fixing Bodies and Sprits.
FIxation is the convenient disposing a Fu∣gitive Thing, to abide and sustain the Fire. The Cause of the Invention of this Fixation, is (that every Tincture, and every Alteration, may be perpetuated in the Thing altered, and not changed. But it also is diversified according to the Diversity of Things to be fixed; which are certain Bodies diminished from Perfection, as Saturn, Jupiter, Mars, and Venus: and ac∣cording to the Diversity of Spirits also, which are Sulphur and Arsnick in one Degree, and Argentvive in another; but Marchasite, Mag∣nesia, Tutia, and the like of these, in the third.
Therefore these Bodies diminished from Per∣fection,
are fixed by their Calcination; because thereby they are freed from their Volatile and corrupting Sulphureity. And this We have sufficiently declared in the Chapter of Calci∣nation. But Sulphur and Arsnick are fixed two ways, viz. by Reiteration of their Sub∣limation in the Vessel Aludel, until they remain fixed. Therefore, according to this, the In∣tention of hastening the Fixation of them, is, that the Invention of repeating a manifold Sublimation in a short time, be observed there∣in; which Reiteration is made by two Aludels, with their two Heads or Covers, in the fol∣lowing Order, that you may never ease from the Work of Sublimation, until you have fix∣ed them. Therefore, so soon as they have ascended in one Vessel, put them into the other; and so do continually, never suffering them long to abide adhering to the sides of ei∣ther Vessel; but constantly keep them in the Elevation of Fire, until the Elevation of them ceaseth. For, the sooner you can multiply the manifold Repetitions of Sublimation, the more swiftly and better will you abbreviate the time of its Fixation. For this Cause, there was a second way of Fixion found out, which is by precipitating of it sublimed into Heat, that it may constantly abide therein, until it be fixed. And this is done by a long Glass Vessel, the Bottom of which (made of Earth, not of Glass, because that would crack) must be artificially connexed with good Luting;
and the ascending Matter, when it adheres to the Sides of the Vessel, with a Spatula of Iron or Stone, thrust down to the Heat of the Bot∣tom, and this Precipitation repeated, till the whole be fixed.
The way of fixing Argentvive. is the same with the way of Fixation of Sulphur and Arsnick; and these ways differ not, unless that Sulphur and Arsnick cannot be fixed, if their most thin inflamable Parts, be not separated from them, with the subtile Artifice of Divi∣sion, by this ultimate way of Fixation. But Argentvive hath not this Consideration, there∣fore, in this Method, they need a more tem∣perate Heat than Argentvive. In like manner they are diversified, because these must be e∣levated higher, by reason of their slowness, than Argentvive; and also because they are fixed in longer time than it. Therefore they require a longer Vessel for their Fixation than Argentvive.
The Fixation of Marchasite, Magnesia, and Tutia, is, that after the first Sublimation of them is finished, casting away their Feces, We reiterate their Sublimation, so often re∣turning what ascends upward, to that which remains below, of either of them, until they be fixed. The Description of the Vessels of these, is already given.
Of Ceration, and its Cause.
CEration is the mollification of an hard Thing, not fusible unto Liquefaction. Hence it is manifest, that the Cause of the Invention of this, was, that the Matter which had not Ingress into the Body for Alteration, by reason of Privation of its Liquefaction, might be molli∣fied so as to flow, and have Ingress; therefore some thought Ceration was to be made with Liquid Oyls and Waters: but that is erroneous, and wholly remote from the Principles of this Natural Magistery, and reproved by the ma∣nifest VVorks of Nature. For We find not in those Metallick Bodies, that Nature hath po∣sited an Humidity soon terminable; but rather long durable, for the necessity of their Fusion and Mollification; because, if she had insited in them an Humidity soon terminable, it would necessarily follow, that the Bodies must be totally deprived of it, in one only Ignition. Whence also it would follow, that every Body could nei∣ther be hammered nor melted, after one Ignition.
Wherefore, imitating the Works of Nature as much as We can, We must necessarily fol∣low her Way in Cerating. She Cerates in the Radix of fusible Things, with an Humidity,
which is above all Humidities, able to sustain the Heat of Fire: therefore it is necessarily expedient for Us also, to cerate with like Humidity: But this Cerative Humidity is no thing better, more possibly, and more near∣ty found, than in these, viz. in Sulphur, and in Arsnick, nearly; but more nearly in Ar∣gentvive. Therefore We see not the Humidity of these to leave their Earth, by reason of the strong Union, which they have in the Work of the Mixtion of Nature. But in all other Things having Humidity, by Experience you will find, that the same is separated in Resolution from their Earthy Substance; and after Separation thereof, that they are deprived of all Humi∣dity. Yet in the Spirits aforesaid, it is not so. Therefore, there is no other Thing, by which We may be excused from taking them in the Work of Ceration.
The way of Ceration by them is, that the Sublimation of them be so often multiplied up∣on the Thing to be Cerated, until remaining with their Humidity in it, they give good Fusion. Yet this cannot be effected, before the perfect cleansing of them, from every corrupting Thing. But it seems better to me, that the Oyls of these should be first fixed, by Oyl of Tartar, and every Ceration, competent and necessary for this Art, be made with them.
This Description is hard to be understood.