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SEeing that all Men, of whatsoever kind and Fortune, do propose some Bounds to themselves of their hours spent in searching out of things; to wit that they may obtain the Skilfulness of that
Art in which they are Conversant, and use all Industry that they may come to the Perfection.
Notwithstanding this Fortune blesseth very few, for altho many Labour after Architecture but few Archimedes's are found. Many however they adict them∣selves to Physick, yet there are not many Paratelsas's, few endued with the Wit of Helmont; nay if they can arrive to an Indifferency in their Art, they will not think they have lost their Cost and Pains. Hence it comes to pass, that no one can think he has studied in vain, tho' every Geometrician cannot be equal to Archimedes, or Poet to Homer, or Rhetorician to Cicero. For that also Rhetoricians of an inferiour stamp, may (according to the Talent bestowed upon them) profit the Common-Wealth. Any men may I say, altho' something un∣skilful in that Art in which they have been conversant, be thought useful in that Common-Wealth where they live.
But as many as do adict themselves to the Metamorphosis of Metals, do seem to
press after a very useful thing, at least not unwisely nor unprofitably. For the top of this Art. is Artifice it self, which who hath attained, hath acquired the Heighth, but he that hath not proceeded hither, will carry back no profit. For no thing but the Loss both of Mony and time, comes from the Science of Alchimy half Learned. Moreover he will expose him∣self both to be Laughed at, and Disgraced by Myso-Chymicks. But the object of the Art is so Noble, that it promises Infinite Riches to the Possessor, and moreover most perfect Health. Hence it comes to pass, that there is hardly any Idiot, who after he has heard never so little of the Art, doth not presently Apply himself to the Disquisition thereof, and presently puts on the Name of Chymist, and as soon as he hath Conceived any hopes, by rea∣ding some Receipts, he forthwith claims the title of Philosopher. But least that he should seem to adore a foolish Phyloso∣phy, every one according to the happi∣ness of his own Genius, Excogitates sub∣tilties, and according to what ability he
is of, builds Furnaces, gets him Glasses, and sets upon the Work with a wonderful Solemnity. So he Lavisheth away his Money, till it is too late, and very little, if any subsistance is left. Least in the mean time he should be reproved of mad Rashness, he can talk ye of the first Me∣tallick-matter; the Rotation of the Ele∣ments, the Marriage of Gabritius with Bega, and that in an Idiom commonly un∣known, he shall cite ye the Philosophers, & Expound them at his pleasure, and ex∣treamly comfort himself with the hopes of his future Fortune. But in the mean while he endures Labours in this Philo∣sophy, even to a Consumption both of his Strength and Money, untill he hath mise∣rably practiced upon himself that Meta∣morphosis which he sought on the Me∣tals.
Which thing, when some captious Myso-Chymicks observe, and have seen the same Event to happen to most, they laugh at the Art forthwith, as fabulous and deride it. But they who have de∣ceived themselves by their own rashness,
do go about to Intice others into the same way of Loss, and by their Devices and feigned Receipts, do blurr Paper, that they may seem at least to have gai∣ned some skill by the Loss of their Mo∣ny. With which Sophistications, the world is so full, that almost no studious Tiro of the Art, but is seduced by them. No Despiser of Science, who may not take an occasion of Barking against it from hence. So that as well the Art it self, as its Ingenious Professors, suffer unworthily for the baseness of some Ras∣cals, who altho' they are more stupid then a Block in the Art. yet Write so as tho' they were truly Adepts, and do freely devulge their Impostures so far, that the first Inextricable Labyrinth to a young Chymist, is to distinguish between the true and false Books, from which so∣phistical Deceivers, do build up no less specious an Edifice, then the true Artists, nay for the most part they promise grea∣ter things. Concerning these, Bernard Trevesan, (a man not unexperienced in the Cheat of this kind) writes thus, "Ʋn∣less
(saith he) thou avoid these as the Plague, thou milt never taste any good in this Art. Therefore I have writ this Treatise, to Inform the blind more fully in this Science, least wandring through Desart Places, they miserably Rove. And first I have decreed to Vindicate the Art from Calumnies: Nextly, I thought good to subjoyn the Qualifications of them who study this Art: and lastly, I will describe the true manner of Inqui∣ring: Which things being premised in∣stead of a Preface, I will presently betake my self to Dilucidate the Art it self.
For that there are found many decei∣ving Sophisters Treating of Althimy, should it be reproved either of falsity or folly. For that the Possibility of things is to be weighed, by which, if the Truth of the Art can be disproved, let it fall, If not, it is not only foolish, but unworthy a Philosopher to slander it. For the base∣ness of men who handle this Art rashly, makes nothing to the destroying it, for the Light of Nature is clearer, then to be obscured by those Dark Fellows. More∣over
I will Instruct the Sons of Learning, lest they should be seduced by Errours, and it shall appear to these more evident then the Sun that the Transmutation of Metals, is real, possible and true from the state of Imperfection to Perfection, and that by the Co-operation of Nature and Art. Seing that no material or es∣sential Difference is seen betwixt perfect and Imperfect Metals, but only an acci∣dental one, which consists in the dispro∣portion of Maturity. This alone being greater or lesser, does diversify Metals in their Species's, unless that some superadventitious superfluities do appear distinct among Metals, which being only dreggs, have no Correspondence with the Matter, but being altogether Irreptitiously surro∣gated, not purified, because of the Defect of Digestion, have remained mingled with the Indigested pure. Hence the dis∣ference of metallick Formes. But if at any time these superfluities shall be cast off, by the compleat perfection of Digestion, then the Metals is seen no longer Imper∣fect but rather perfect; Hence out of a
Mineral of Lead, in a convenient space of time, without much trouble, Miners do witness that a great deal of Silver is found. And in like manner, if this same thing could be performed by Triumphant Art, without the means of the Earth, there is nothing in Nature to hinder but the same Effect should sollow. But the certainty of this thing is plain from hence, (to wit, that all Metals arise from the same matter) because Mercury which is generated in the Bowels of the Earth. is the Ʋniversal material Mother, of all those things which are Indued with a Metallick Species, which will not be hard to be proved from hence, because Mer∣cury is accommodated to all those things and may be joined by Art; but it were altogether impossible to perform that, unless all participated of one matter. For that Mercury is a Water, yet such a one, as is mingled with nothing which is not of the Identity of its own Nature. There∣fore since it Drinks up all Metals, by moistening them, that all those do retain a Correspondency of matter with
this I add, that by Art, the Handmaid of Nature, Mercury may be so Successive∣ly concocted with all Metals, that one and the same, under the same Colour, and form of Flux, may subalternatly show and Express, the true Temperature and the true Proprieties of all of them. Which would be impossible in Art, unless Nature did supply the possibility of this, by the Correspondency of matter.
For thermore, There are not wanting other Arguments to prove the same.
And first of all truly this is not light, The all Metals may be reduced into run∣ning Mercury, as also Minerdls that do consist of metallick principles. And more∣over, these metallick Mercuries may be so changed, that a Saturnine may become a Martial neglecting its own force the mean while) only by the Decoction of a Martial Essence in the same, by saga∣cious Artifice; moreover the same Mar∣tial may become Venereal, by the Fer∣ment of Venus; The same also Lunar, Jovial, or Solar, by a Ferment of them,
in the mean while no alteration being made either in Colour or Fluxs excepting that one Mercury is more pure & deffica∣ted then the other. An admirable Mercury is separated also from Antimony which will also put on the Nature of metallick Mercuries, by the subtile Administration of Art and Nature. Nor this alone but also those above said Mercuries, will so change the Common Mercury, as well of Metallick as Mineral, so that by its com∣mixtion it being digested with them, takes to it self the same Natural Quali∣ties with them, that it makes one and the same Mercury with them, according to the Species of the Corporal Mercury, being joyned with it in a Spiritual Bond, and one and the same individual by suc∣cessive Operations, can put on the Farms of all, and chuse one new one, neglect∣ing the former, until it has run through the Kingdoms of all the Planets. And what doth this argue, but that all claim to themselves one matter, from which all come, and to which all return, and that all things being reduced to this
mercurial matter, according to the varie∣ty of Digestion, may go from one into anothers Species, and alone successfully travel through all. Which Argument, as being true in it self, so also it will remain a firm Foundation to this Art, and inviolable. Against these most evident thing I know not what can be Objected, unless some, the dulness of whose wit does not reach to receive these things do Complain that they have often tryed these things, and that according to the prescript of most famous Authors, yet the Event has no way answered their Hope. Whom we may Answer, that their Ignorance makes nothing to Repro∣bate so Noble an Art. Let not this be imputed a fault to the Art, if any thing in Nature possible by Art, escape their Intellect; for this Objection will be no less a mark of affected Arrogance, then gross Ignorance, as tho' those things alone were to be performed by the Admini∣stration of Nature, Art Co-operating, which without an exact Scrutiny, fall under the Capacity of their Wit. The
rest being, ipso facto, Excluded, as the there were the same measure of their In∣tellect, and the possibility of Nature. Moreover, I would meet by an experi∣mental affirmative Knowledge, their ne∣gative Experience. I my self that write these things can be a faithful Witness of Nature, that all these aforesaid things are true, without any Falsity, and certain without Pretence, and I have seen all these things in and about Metals, have tryed them, and by Experience have found them true. Therefore they must not contend with bare Negations (whose Basis is Ignorance) against eye Witnes∣ses; of whom I profess my self one, who also, am backt with one mouth, by all the true Philosophers, such are Albertas, Raimundus, Ripley, Flammel, Moren, and many others, whose names it would be tedious to reckon. I confess at least, that it is no light Work to perform this which I have said, but on the contrary very much hidden from Philosophers, and I might affirm it the most hidden thing in Nature. Furthermore I make it
known, that the Key of the Art is deli∣vered to us by Philosophers, which whee soever hath, the Key of unlocking all the doors is committed to him, so that he Learn to handle every thing in its Order and true Method. For it is not all one what Metal or Mineral is first took in hand, or which way, or by what Operati∣ons it goes on, but in knowing of these an Ingenious Sagacity is required, and besides the Theory, a Practical Know∣ledge, or else he will err let him do what he can. I could here reckon up divers Mutations of Metals, as for Instance, Mars into Venus, by the acid Stalagma of Vitri∣ol, Mercury into Saturn, Saturn into Ju∣piter, Jupiter into Luna, which Operati∣ons indeed, many vulgar Chymists (far enough from the top of Art) know to perform. I add that it is known to few, (and those only true Philosophers) that there is a middle substance, hidden, noble, betwixt a Metal and a Mineral, of which the one end is a Metal, and the other a Mineral, whose Commixt Heavenly Vir∣tues make one certain anonymous Metal,
when yet it is not a Metal, but a Chaos, that is a Spirit, because wholly volatile, from whence (altho in it self it be wholly Volatile) all Metals may be drawn, without the Transmuting Elixir, even Sol and Luna, also Mercury, whose Vir∣tues I shall not willingly describe, I have seen, done, known, the Transmutation of this into all Metals, and this the Adepts will witness with me to be true. I will tell thee, (if thou wilt conceive) it is cal∣led Chalibs by the Author of the New Light, and it is the true principle of the Work, the true Key (as it may be han∣dled) of unlocking the most hidden Se∣crets of Philosophers. What in the mean while if Philosophers have hidden these things, and have Painted out parabolical∣ly the truth to the sons of Art, under a mask of Falshood; shall therefore this so Divine a Science be contemned; farr be it. For it is plain, that in the Nature of an imperfect thing there is no Impedi∣ment, but it may be changed into a per∣fect, since of its own nature it retains a propensity of putting on Perfection, if so
be it be tryed by an Homogeneous Agent, prevailing with a Digestive power. Now then we will inquire into its Virtue, and first indeed, we will determine, that by which this ought to be done. And then we will adjoyn Philosophical reasons. As for the first, we do, and will profess it to be nothing else but Gold digested to the supream Degree to which it can be brought by nature and Art; which then will be seen not simply Gold, but a thou∣sand times more perfect then Common Gold. Which being so exalted it radi∣cally penetrates Metals, tinging and fix∣ing them. Neither let this seem won∣derful to any one, since whilst it remains in its Corporeal Existence, it can diffuse its Tincture far and near, above what is credible to any one who doth not see it: Insomuch that it seems to colour into its Tincture, as tho by littles, almost six Pound of Silver with one single Ounce of Gold. For Example, let a mass of Silver be guilded (tho it be very great) let it afterward be drawn into a Thread (as small as a Hair) that whole Thread
will appear as tho' of the purest Gold, and the Artist will sooner be wanting to attenuate the Thread, then the Gold to the Power of Colouring. Moreover, if this Corporeal Metal, Earthly and dead is able to perform this so unspeakable a thing, from whence I pray, is this Incon∣stancy of Tincture, except because a Body cannot alteratively enter into a Body, for there is not wanting a Tincture to Change it, but the Corporality of the tin∣ging Matter hinders the Transmutation. But if this Corporeal Earthly, would be∣come a spiritual Fiery, its kind being altered, then truly it would sundamen∣tally enter, and what it did outwardly to the sight, it would perform the same alteratively Internally, yea, and much more; by how much fire is of a more sub∣tile property and Essence then Earth. Therefore this being supposed, to wit, that terrene vulgar Gold, may be so cir∣culated, untill it be placed in the Seat of a Fiery Essence, it will easily be ga∣thered, that this fifth Essence, is a thou∣sand times more perfect then its former
substance, and that from the Law of the disproportion of subtilty amongst the four Elements, and therefore it is of power to defuse its Tincture further; it hath this moreover, that whilst it is a Spirit, it may Intrinsically be mingled with the least things, which a Body of Gold, al∣though it should be extended far, cannot attain to, because of its Corporality, and if it shall so enter, without doubt it would Transmute it, since every Natu∣ral Ingression by Littles, is the Transmu∣tation of the passive Nature, unless the I∣dentity of Nature be between the thing entring and entred, as Water mixed with Water.
This Supposition instead of a Preface, we do assert to be true, and in its Place will describe the manner of it.
Here at least we will bring some Argu∣ments Confirming the possibility. A∣mongst which, this is of no light moment that Seed is the Perfection of every thing having Seed, and that which has not Seed is wholly Imperfect, as Sung the Poet.
In auro— Semina sunt auri licet haec abstrusa re∣cedunt, Longius —
This is not only perfect, but the most perfect, in its Metallick Species. If there∣fore there be the Seed of Gold, it will follow, that this does reside in Wa∣ter which is the Habitation of the Spirit, for Seed is a certain spiritual Means of Conserving the Species, hence the possi∣bility of the Dissolution of Gold. Altho it is the Work of a very quick sighted Phi∣losopher, Blessed by God with no mean Talent, to find out a powerful Agent to perform this. Moreover, if Gold could be dissolved to bring out its Seed, reason perswades, that this is to be done no other Way then into Water Homogeneous of its own Kind. Which Dissolution be∣ing once made, the Body hath put off its form, to wit, a terrine form of Gold, and hath put on another Watry-Golden form. Moreover all Motion is from something, to something, and every perfect Motion, is the bound of a generative in the same
kind, whence motion is a Progression, which will be done by Various Homoge∣neous Mutations to the thing moved, wherefore when Aureity is the terminus a quo, the same will be terminus ad quem, and there will be Intermedial Progressi∣ons in a Metallick Homogeneity, by the Necessity of the Law of Nature, which being observed, the Effect is forced to its End, through the necessity of an End, if so be the Operations shall not be Inter∣mitted by the Contrary. Wherefore from dissolved Gold we put a regress of the same dissolved, to aureity; and we conclude it to be proved. But this Gol∣den form which it shall re-assume, in no wise shall be the same which it hath put off, since a regress from a privation, to a habit is impossible. Therefore there is necessarily another Golden form to this, which will be so much more Noble, then the former, by how much more spiritual, as far as Fire is more subtile and pure then Earth. I have Writ enough, and too much, to Direct the Sons of Lear∣ning, now let the Chief Myso-Chymicks
bark at safely those things which they are Ignorant of, they can in no wise re∣bate the force of those things which I have said, or disprove the truth, and they shall certainly bear away this Reward of their slanders, deep Ignorance. For I write nothing to the Haters of Art, to the rest what I have said is abundantly sufficient.
Now this Science being Established, and Vindicated, something is to be said of its Professors, for that (as is above said) it comes to pass from the Wicked∣ness of some sorry Fellows, that this Di∣vine Art as well as its Friends, hath suf∣fered much by Calumniators. For when some stupid Mechanicks, seduced by blind Presumption go about the handling of these things, being vexed they presently curse Chymical Philosophy, speak evil of its Practitioners, and tear with railing the Authors that write thereof. Others, altho little Learned preposterous Men, blinded with the thirst after Gold, do gape after the Art, and set upon the thing without Mature Deliberation, and err, yet nevertheless they conceive a pos∣sibility
of the Art, and speak well of it, and being ashamed to consess their Igno∣rance therein, pretend a skilfulness, to the Ignorant, and perhaps go on to Write a∣bout the Art, and being allured with a silent hope of recovering at last what they have lost, will yet try again, untill they do multiply their Losses; they will com∣fort their Friends with the hope of future Good, but in the mean while they are poor, and every day made poorer, so giv∣ing an occasion to the foolish Mockers of Chymistry to deride them. Indeed so great is their Wickedness, since they are sedu∣ced themselves they go about to intice others with their false Receits, Lyes and Sophistical Writings, into the same pre∣dicament of Error; at length some, how∣soever skil'd in the Art, yet being stir∣red up thereto by envy, do handle the thing very Scabiously and deceitfully, and under the promises of true Doctrine, do seduce Tiro's with most miserable Im∣postures, so Geber, Arnold, Lully and al∣most all others, amongst whom there is not found one Candid Writer, and if
any, yet he will be found to handle the Matter very obscurely. Hence an ine∣vitable Labyrinth to one that is to begin Chymistry, that there seems to be need, even of the Immediate finger of God, if any one shall desire to go the right Path. Hence also the Name of the Art is so o∣dious that a body cannot set to it easily without the greatest derision. There∣fore it is very necessary to be known what is to be done in the first place by one that will be a Son of Science, to obtain this Golden Art, to obtain this Fleece, since there will be many hindran∣ces to drive him back, unless he has a firm Resolution of mind, many things to delude his hope and expectation, unless he hath a quick sighted Wit.
First Indeed, that he may be made safe from them who Deride his under∣taking, his Course ought to be Secret that his Labour may be known to none, there∣fore the ancient wise Philosophers Com∣manded to hide this Science, like a word in the Mouth. Neither truly may it
seem unprofitable so to Exhort, since that the disgraces and Calumnies of Men, make not little towards the Casting of a dispondency in the mind of a Tiro, who abhorring the Art themselves have its Practitioners in the highest Contempt. Moreover if any one consider the Event, there will appear to be need of a Se∣cret Concealing of the Art. For if any one shall be frustrated of his hope, can Silence hurt him any thing, when other∣ways, he shall be propounded, who is so disappointed, for an Example of a foolish throwing away of Money and time (as it is commonly reputed.) But if on the other hand he shall obtain this Treasure, it shall not only be found profitable, but also extreamly necessary to have conceal∣ed it. For he is propounded a Prey to Tyrants and wicked persons if any one shall enjoy and use openly so great a Trea∣sure; and some also being too improvident in this thing having endangered the safe∣ty of Life, have repented too late. More∣over he ought to be of a Constant mind, which would Descend into this Palestra,
Diligent, Industrious, I earned, a devourer of Books, Private, Solitary, unless that he hath one faithful Companion, not more, not Poor; for altho a little quan∣tity may suffice when the Art is once try∣ed, yet it will happen that he will err sometimes, to repair which errors, he has need of money; moreover to supply Charges necessary for Food and Raiment, whilst he is incumbent in this Art, least by chance he should be obliged to do something else, when he rather ought to be of an undisturbed Mind. And that which is the greatest thing, let him be honest and fearing God, abhorring Sin and soliciting Heaven with his Prayers to prosper his Undertakings, thus qua∣lified let him go on, but without the clear Light of Nature he will err. Moreover, let him get the Books of Learned Men, and not Sophisters, let him diligently mind those let him read and read and read a∣gain, and Consider things deeply with himself, and have a care least when he hath once Concluded the thing, he pre∣sently try it Practically, but let him often
ponder, examine and weigh his Conclusi∣on, and Compare it with the Opinion of the most Learned Authors, and alter in so long, untill he shall have chose some one, which shall endure all probations, then at length let him begin a Praxis, Praying for Gods Assistance, let him consider his Experiments, which as rea∣son shall perswade, let him alter and re∣new, until he shall see the Signs Descri∣bed by Philosophers. And omitting erro∣neous Operations, let him insist only upon one true Complement, neither let him dis∣pair, altho he err often, and yet let him have a Care of great Charges, so by the blessing of God, he shall at length obtain his desire. I moreover to instruct such a one have writ the following Treatise true, plain, perfect, without Deceit. And yet I would admonish all Covetous, Fraudu∣lent Persons and the rest of that Clas∣sis, that they let alone the Art, and this Treatise. For
Certum est procul hinc arcere profanum.
HErmes by Sirname Trismegistus the Father of this Art, is introduced into the Scene of Philosophers, of whom various Opinions of Authors are report∣ed, who he should be; there are not wanting who affirm him to have been Moses, at least they agree in this, that he was an Aegyptian, also a most quick sighted Philosopher. He is called the Father of this Philosophy, to wit, who first of all (whose Books are extant) handled this Philosophy. Yet some will have this Science derived from Enoch, who fore∣seeing the Flood, Writ the seven Liberal Sciences, (amongst which is Chymistry) upon Tables, and left them to Posterity.
But Hermes entring into the Valley of Hebron found them, which are yet called the Emrald Pillars and thence Learned his Wisdom. Others sharply contend that Noah knew this Art, and carryed it into his Ark. Not a few do indeavour to establish this Art from some places of Scripture and write that Solomon had it. Some bring it down from Adam himself, to Abel and so to Seth; but such like subtilties do not please me, being about to write the Simplicity of Nature, they do not Illustrate, nay rather obscure Art, that it seems Enthysiastical, and they that so Write, do nothing else but yield an Occasion of deriding to Myso Chymicks. For that if the Art has a real Foundation in Nature, why should I be Solicitous whether this or that man understood it or no, since we know that its Lovers and the Adepts have always concealed them∣selves with all their endeavour, even as also it is declared to others in their Books. Neither have all, or at least very many been known but after their Death, but whilst they were alive they lay concealed with
the greatest Diligence. This at least is clear, that it is so farr from being a new Device, that there have been men skilful of it through many Series's of Ages, who being Different both in Tongue and Na∣tion, and very many of them Contempora∣ry, have writ so agreeingly of the Art, that they cannot be proved, by such as rightly understand them, either to Cor∣rupt, or diversly to handle so much as one Operation. I confess at least, there may appear a great difficulty in Read∣ing their Books, to a man unskilful of the thing, they write so obscurely, tropi∣cally, allegorically and figuratively; some also do intermingle many false things to ensnare the unworthy and unwary, that by this means they may distinguish Philoso∣sophers from Fools; but in sum, all of them do strike at one mark and lead to the lame Inn. But those things which they deliver more Obscurely, they do this to no other end, but that they may ex∣clude the unworthy, as they often wit∣ness in their Books. Bernard Trevisan (much adored by me) is found most can∣did;
also Ripley an English-man, Fla••••••el a French-man, Sendivogius the Au∣thor of The new Light, also the anony∣mous Author of the Hermetick Secrets, yet whose name hath delivered a double Anagram, as to wit (spes nea est in agno) in a Book whose Title is Enchiridion hy∣sicae Restitutae, and (penes nos unda tagi) in his Hermetick arcanum. I would not pass by here the Ladder of Philosophers, the great Rosary, the Works of Arnoldus, the Boys play, the Works of Dionysius Zacharius, Aejidius de vadis, the Works of Moren, Augurellus his Poems of making Gold, also Five Treatises of the Rosary a∣breviated, the Works of Peter Bonus of Ferrara, In a word I would have all the Books included which are agreeable to these asoresaid, and those which are otherwayes excluded. Which being compared, as is fit, before the Work be begun, in the first place the studious Schollar of Art may learn the Lives, Kingdoms, Manners and Habits of Metals, and also of Minerals, nor delight himself in the bare Notion, but know them Sei∣entifically,
that is Practically. But to this end, there is need of a Profound medita∣tive Contemplation, that he may Learn and Understand the Original of Natural things in the genus and of Mineral Bo∣dies in the species. As for me, being only intentive to the Doctrine of Metals, to wit, as far forth as it seems to Explain the Art of Transmutation, I willingly pass by the Original of Natural things in the genus; Content to have spoken those things which may satisfie the afore∣said purpose, yet I will briefly touch the rest in Order.
All the Common Philosophers have deli∣vered that there are four Elements Com∣pounding all things Originally, from whence are all things, to which they re∣solve, from whose divers Coalition, di∣vers things proceed. Almost all Chymi∣cal Philosophers have subscribed to this unhappy Opinion. No other Cause of which I am able to conjecture then that without mature Deliberation (they being prepared to their own Interest) they have hastily described these first Foundati∣ons
of things. Which Opinion of theirs, I not daring to disallow, upon the account of the Honour and Reverence I have for them, will handle it Philosophically other∣ways according to the Truth of the mat∣ter. For I only acknowledge three Ele∣ments, which they Contend to be four, all which Experience teacheth to be cold of their own nature, to wit, Air, Water and Earth, for that the only defect being cau∣sed by the remote distance of the Cali∣factive Sun, which doth bring a coldness upon all these things and that is more remiss, or Intense, by how much the grea∣ter or lesser distance it is removed. For I altogether reject an Elementary Fire, al∣so I deny that there is any besides our Com∣mon Fire which burns in the Kitchins, whose heat is always distructive in it self. Neither do I deny, notwithstanding, that there is heat in things, flowing, either from Light or motion, or Life, or alterative Blas, no other. The Pyrate Vulcan doth burn and waste Concrete things, by feeding upon them & it is the most Corrupt Violent motion, caused
from the Repugnancy which arises from two contrary active things, but yet it is not an Element, as being neither Sub∣stance nor Accident as farr as appeartains to the actual burning, but the expression of the Activity of two Agents, mutually in themselves, in a Capacious Subject. I would not show now what things are re∣quired in order to Fire actually burning, besides the accident of Heat and substance, in which this Action is made, at least we assert this hear, altho its heat be an Acci∣dent, yet that it its self is neither an Acci∣dent nor a substance, but the express Ope∣ration of the activity of two active things and acting mutually upon one another, which activity I could easily demonstrate in every Combustable thing burning, but that it would be foreign to this place. And as I do altogether reject Elemental Fire, in the mean while being content with a Ternary number of the Elements and do assert, the first native quality cold, neither do I attribute to them heat, ex∣cept accidental as is said; so neither do I admit these three by their Commixtion
to go into the Composition of Natural things. For that the Disproportion of things to be mingled, takes away the mixture fit for Generation, and the possi∣bility thereof. For a Natural Generati∣on is made by the Union of Generative Ingredients. Moreover Ʋnion is an In∣gression of things to be united per minima, but if the least of one thing be tenfold or a Hundreafold more subtile then the little of another, the adequate littles cannot come together, for that it behoves very little things to come together, which we seek to unite per minima. From hence water mixed with Earth is not united with it, even as neither Water with Wine, or Flegme with Spirit, yea they may be separated, because of this disproportion amongst the littles. If any one shall say in order to make this mixture, one thing undergoes the subtilty of another, and so by conse∣quence are united, I urge that if it be equally subtile (which was first thick) that it may enter liquid by uniting it self, it behoves that it be altogether brought to the same Nature, and what then I pray is Earth but Water, (for that, Water
will not go into Earth that it may have an umon with Earth, that is to say a Body will not enter a Body so unitively and if it be so, how foolish is it to imagine this, that Earth is convertible to Water, that it should promote the Generation of a Conerete with Water, and if this should be granted, the thing would be said to be produeed of Water; if so be before it was possible to be produced, the Earth had gone into real Water, but this is ne∣cessary, or otherwise the little of this will not be able to agree with the little of the other. And as yet Air is wanting, whose little is much more subtile then the little of water, unless all things be held to va∣nish into Air, that also the aforesaid wa∣ter may have it a Companion to it self in generating, which if it should be gran∣ted, it would follow that all things did consist of Air alone, which Air, altho it be Originally in its own Nature from it self, or gathered together of Earth and Water, Changed between themselves, yet it will be the same thing, nor diver∣sified because of the difference of its Ori∣ginal;
for unless it be the same it cannot be united, to wit, that Water may have the same subtilty with Air, it is obliged to have the same first Qualities with it, the same also is to be Judged of the Earth, that it may be adequated to the rarity of the Water, and if it be so Water so subti∣lized will be real Air, and Earth so sub∣tilized will be real Water, and now where is the composition of things gene∣rated by Elements, when according to this Doctrine all things are necessary to proceed from Air, and of Fire how much more subtilly, a quaternity of Elements being admitted, with this Doctrine of Mixture. But if any one should say, that it is true that the Elements are so Converted, I would ask him by what A∣gent they were changed: Moreover if Earth goes into Water, water into Air, that so there may be an union of Com∣pounding Elements, to make an Ele∣mentary thing, I would ask again what need there is to unite another new to Earth reduced into real Water, so also to mingle new Air to Water subtilized to
the rarity of Air, as tho one and the same Flement, so convertable into ano∣ther, being converted could not procre∣ate an effect of its self, without the mix∣ture of the other. If it be said that Earth as aforesaid, being Subtilized, is equal to Water in Rarity, and yet is not Wa∣ter, even as neither is Water 〈…〉〈…〉 would ask then whether or no the on can put on the first Qualities of the other if not, neither will they have Correspon∣dence in their littles, for this is impossi∣ble; if so, I desire to know whether if one first should put on the firsts of ano∣ther first, that would not be really the first, whose firsts it first puts on. To as∣sert the Contrary is not Philosophical, therefore it is concluded that all things Materially take their Original from one Element, which cannot be neither Earth nor Air, which unless I studied Brevi∣ty I could easily Demonstrate. The Earth is a Soil or Bed in which all Bo∣dies Increase and are preserved, the Air, into which they grow, it is the means and bringer of heavenly Virtues, where∣with
it is filled, and by which they are Communicated to all these Inferior things, the Seed of all things is put into the Water by the Creator in the first Cre∣ation, which some do produce into the Air, as Vegitables, some keep within their own Reins, as Animals, in some it is hid very abstruse as in Metals, and there is, even to the end of the World, seed sufficient to produce all things of Seed, whose Habitation (as is said) the Water is found to be. This Seed (other ways Idle) being stirred up by its form (which form is a certain particle of Ineffable Light, Heavenly Virtue, which is present to Endue (in reference to place and a con∣venient Agent) with its force, Inferior things aptly disposed, and to stirr them up to Motion) so I say the Seed being stirred up with an active Virtue, does Co∣agulate the Material Water with its fer∣mentatious Odour, which it so Changes by various Fermentations, the Author of all Changes, until it has produced that, to produce which the Seed was propense. If therefore there be a Metallick Seed, there
grows from thence first a dry humour slip∣pery not wetting the hands, to wit Mer∣cury the Mother of all Metals. I could here teach the Procreation of stones of eve∣ry fort, also note very many things wor∣thy of observation, about the First Nati∣vity of Mercury: But I purposely pass by those things making little to the purpose. For Mercury has deserved to be called the true Matter of Metals, because before it was Mercury that it might be destined to Metal, yet it might happen by some de∣fect, that some thing different from Me∣tal did result from thence, but when once it is Mercury then indeed no longer can any thing be born from thence but Mi∣neral or Metaline, from this the different kind of Metals which are seen, as for In∣stance, Jupiter, Saturn, Luna, Venus, Mars, Sol, which all have one and the same Mother, Mercury; also some middle Minerals arise from hence, some also are made of the Metals themselves eroded with acid Mineral Salts, so Vitriol from a Vein of Copper, eroded by such an acid, Stalagma, whose Generation to teach
would be from the Matter, therefore I purposely omit it. But not any Interve∣ning Sulphureous Fatness, (as some think fakly) is joyned to the Mercury which it Coagulates, boyling it with its heat, whose Expurgation afterwards is the per∣fection of Metal. For we know that Sul∣phur, as it is called, in Jupiter, is much more impure then Sulphur in Saturn, al∣tho Mercury in Saturn be more Crude and unclean then Mercury in Jupiter, and yet even Common People will witness that Jupiter is a more pure Metal than Sa∣turn, therefore we must not think with them of a Metallick Digestion by such a fatt Colostrum, when in Mercury there is a proper Internal digesting Agent, to wit, Heat, which being caused by a Coe∣lestial influence, infuseth Life and Moti∣on to this our Matter, which life and motion depend from an Adaptation of a Convenient Matrix, or Place fit for Ga∣neration. For altho all of these abovesaid things are full of this most plentiful Vir∣tue, and this is present to all, to the In∣formation of them; yet it does not actu∣ally
act by Informing, that is by exciting to Motion, except as far forth as it is hel∣ped by Extrinsicks rightly accommod∣ted; and so then this Heavenly Virtue acts incessantly, which altho it be Ʋniform, and one in the whole World, yet it is va∣ried by reason of the Seed, according to which, the Ferments of things are diver∣sified to produce diverse Transmutations, wherefore if Mercury born here all find a place in its self fit for Generation, altho∣in its self without such a Place it appear Cold, for that it is dead, yet within the Center of its own Nativity, (the genera∣tive action not being yet Intermitted) this force or Heavenly virtue, being Cau∣sed as well from the Light, as a Rotati∣on of Superior things, and by means of the Air most plentifully diffused to all things, and through all things, I say this Virtue (as it has reference to Light) will cause some Heat, (and as it has refe∣rence to the Rotation of the Superiors 〈◊〉〈◊〉 will cause Motion in this Inferior Subject, this Heat, and Celestial Motion, cannot be without its Life, in which they are, (I
mean not an Animal Life, nor yet Vegin∣table; but a formal) from these, ferments are produced by an altering Blass; which dayly doth change the Matter and Trans∣mute it, until the Heavenly Predominate Inducing a greater or lesser fixation, ac∣cording to the Accommodation of the Place, helping or retarding Digestion, from one and the same Mother, the afore∣said different Off-spring do proceed, only diversified by the inequality of the Matu∣rity. By reason of which Inequality, some Crude Super fluities which are not of Metallick Imposition, but being in the Mer∣cury are separable from it, these I say be∣ing not purged receiving a Coagulation with the pure, does seem to specificate a∣mongst Metals, and those feculent Cru∣dities, being different by reason of the Va∣riation of the Generative Matrix Mercury, and it is Coagulated Different, and pos∣sesses this difference, according to the Em∣brio of the Place. Moreover the Matter of all Metals is one, to wit, Mercury which properly tends to procreate Sol or Luna, for the different respect in the de∣gree
of perfectien, if any Feces of Mercu∣ry be Commixed in its Generation, these are Accidents, neither do enter into a Mer∣curial ubstance of which partly the diver∣sity, and partly the Difference of the place in which the Digestion is made, from a different Coagulation with this one pure, the same one thing puts on different Meeks, and so produceth Imperfect Me∣tals in their Species. I avoid a particular Description of the Genealogy of all Me∣tals, because I make haste to the Renova∣tion, and Multiplitation only of Sol and Luna. Therefore I betake my self to the Tack.
OUt of the forsaid Fountain. as is said, springs Sol and his Sister Lu∣na, to wit, this Matter is brought to per∣fection by Digestion. Now Perfection is twofold, either begun or Compleat, that is, partly or wholly. Compleat Perfection is the outmost bound to which Nature aims of her own accord, to wit, that all Crudity being decocted, and all Dregs Cleansed out, the Metallick Nature may Triumph without any Coagulated Dross. This Sun of ours has its Rising, and does Illuminate the Earth with its Beams and Splendor. But begun perfection, (as I may so say) is not called Perfection pro∣perly, and yet in respect of that which is
formally Imperfect it deserves not Im∣properly, to be called Perfection. For it is to be judged formal in perfection, when the Crudity is not so decocted, which did stick to the pure in Generation (by accident) nor yet the Heterogeneous superfluity is so purged out, but it is left mingled with the pure in Coagulation; in so great quantity that it predominates over it, and at last overcomes it; so it happens to all Metals, (Sol and Luna ex∣cepted) which are Corrupted easily by all Corrupting Elements, also are Consti∣med by Fire. But when the Crudity is so bound, and the feculent super fluity so pur∣ged out before Coagulation, that the pare has such Do ninion over the Impure, to be delivered from the Corruptive Ty∣ranny thereof, this is to be accounted the first Degree of Perfection. But a to∣tal Expurgation of the Feces, and the re∣jection of the Impure is the top or highest perfection of Metallick Operations. And yet these Crudities and Feces were not O∣riginally of the same Imposition of nature with Metallick Mercury, nay they were
separable, whose Separation before Coa∣gulation is the Perfection of Metals. But if they be not purged out before Coagula∣tion, yet this has in no wise united them to the pure, nay they are separable yet, altho not by Nature without the Help of another, but by Art the Hand. Maid of Nature. Hence the Original and Basis of the Transmutatory Art, and this the true Foundation of Alchimy, to wit, that a more Impure metal may possess in it self the same pure of which Gold is, with which altho some Impure be Concoagula∣ted, yet this impure is no wise of Metallick Imposition, altho one Imperfect Metal differs from another, also from the Per∣fect, therefore since it is Heterogeneous it may be separated by a Triumphant A∣gent, which if it could be found above the Earth, most surely an Impure and Im∣perfect Metal would go into pure perfect Gold and Silver, with respect to dige∣stive Separation. For that every Sepa∣rating Agent, will be by the same Rea∣son a digestive Agent, since this Separati∣on is impossible to be effected without
an Effectual Digestive Power. Such an Agent our Divine Arcanum, forit is a Heavenly Spirit and of a fiery Virtue, therefore has the Power of penetrating, and yet doth shew the Native Propriety of Gold, for it is Gold digested to the su∣pream degree, [wherefore it transcends and excells common Gold by many de∣grees, in an Homogeneity of the same kind and nature. Altho furthermore it be a spiritual body, yet] it doth over∣come any other Body in the World by its fixity, to the end it may retain the Homogeneous Pure when it is cast upon Impenfect Metals, least they should fly away from the Fire, because of their Crudity: whilst the Feces are expoled to be burned by its Heterogeneous Vio∣lence, in which thing alone all Trans∣mutative Digestion Consists. For Fire is the Tryal of Gold, I say our Vulcan, which by burning will take away all Combustible Impurity from the Pure, if so be that that which is pure don't fly away from the tryal of the fire because of its tender Crudity. But all Imperfect
Metals (altho they contain a Pure in themselves) yet this Pure is so Crude, that is mixed with the Impure, that that not bearing the Fire, and yet predomina∣ting over this, flying away from the fire snatches it along with it, which other∣wise would rejoice at the fire as its like. Moreover our Arcanum, because a Spiri∣tual Hamogeneous substance, does enter such like Imperfect Metals per minima, and what it finds like to it selt, and by its Prevailing Power, defends it from the Violence of the Burning fire, and retains its more then Perfect fixity, in the mean while Burning Vulcan does feed upon the Combustible by his Flame, which being Consumed by the Fire, pure Gold remains, or Silver, (according to the quality of the Medicine) su∣staining all the Violence of the Fire, and remaining in all Probations, not at all inferior the Mineral, but rather Excelling it. Wherefore we do not (as some Detractors Object) profess to Create Gold or Silver, but to find and
effect an Agent which being cast upon Imperfect Metals, can enter them pe∣minima, because of its Homogeneity and Spirituality. Moreover that it may de∣fend the Pure by its prevailing Power and Virtue, from the Combustion of the Fire, which finding a Like to it Self, Retins it, until the Superstions Feces be destroyed by the Burning Ty∣ranny of Vulean; which Operation is Chrysopoetick Transmutation. All this our Secret Elixir performs. Moreover it has this, that it as well Commeu∣nicates its Tincture, as it is to: Finits actually to the Imperfect, since that it is both of the highest Exuberant Co∣lour and Fixity.
FOr the preserving, propagating, and producing every Species Seed was gi∣ven by the great Creator to things: And Seed is the perfection of every thing; and that which has no Seed, is deservedly to be Judged Imperfect: Therefore it is not to be doubted that there is Metallick Seed. Either all these things were Created in the first six dayes, which are or have been in the World, or at least they have Increa∣sed being Augmented daily. The first both Reason and Experience denys, there∣fore if the latter, then no body can deny that there is Metallick Seed; which if there be, surely the Metal does not loose it in Coagulation, for Coagulation is the effect of perfection, (or rather of Matura∣tion
which leads streight to perfection, if the Exteriors be rightly Disposed) more∣over its Seed is a signe of perfection, be∣cause it is so Matured, therefore it is not probable that the Seed is lost by Coagu∣lation, but is rather rendred more noble. It is plain by this, that Metallick Seed is in Metals: Therefore it may be asked, whether all Metals have Seed in them∣selves! I would answer by saying all have one and the same Seed, but in some it re∣sides nearer, in others more remote: But this Seed is the Seed of Gold. For it is in no wife lawful to think, that Jone has the Seed of Jove, Saturn of Saturn, and so of the rest, that is in a Jovial form, Sa∣turnine, or Martial, for it is purely acci∣dental, but the pure matter is Aureous, to which nothing is wanting besides a bare digestion, separative of the Dreggs. Con∣sumptive of the Crudities and Inductive of Fixity. But the form of Gold is substan∣tial, that is, founded upon the fubstance of matter it self so purified: Therefore there is an Aureous seed in all imperfect Metals tending to perfection, but acciden∣tally
hindred in its pregress In digested Gold there is the same Seed, closly shut up, Triumphing in Perfection; There∣fore if it should be sought to bring Seed out of impersect Metals, it being farr re∣moto, altho truly existing) the Labour will be in wain, for it is necessary that all be eualted to Sol, other wise the Seed is not separated from them, (being the per∣fection of the thing.) I Mean Seed, not Mercury, which is in all, and is to be ardwn out of all; to that force in which and by which, they are all multiplyed: But Saturn is not multiplicable in Saturn, but in Gold only, to wit, where he shall come to Gold, that he may afterwards emitt his Seed, that is, his most digested Virtue from himself, that multiplication may have its Original from this. Concerning Lune it may not be unprofitable here to add something, whom any one would easily believe to have Seed, because she is perfect. It seems to make for this Opinion, there being an Elixir serving to the projection of the white. Truly I grant that there is a multiplicative Seed, both of the white
and red, but this white is only contained in the Reins' of Sol. And altho there be a Multiplication of Luna, yet the Seed will not be found immediatly in Luna, but has a necessity to proceed from Sol: There∣fore as we have said this Lunar whiteness is the first degree of perfection, whose So∣lar yellowness is the Complement. For the Mother of our Stone which is called Land, (not Common but Philosophical) is whith, because it dealbates our Sol, which is the father of our Stone) with its whiteness, from whence the Offipring, which ari∣ses from these two Parents, is white, first in Imitation of the Mothers form, and then it is Perfect Seed, multiplicative white, af∣ter wards it grows red with a Royal San∣guineous redness, indued with a Chryso∣poetick Power.
BUt that we may obtain this Arca∣num, with which we might bring Imperifects to perfection, by a projection up∣on them first of all it is to be Noted, what we have said of our Arcanum, to wit, that it is Gold exalted to the supream degree of Perfection to which it can be brought by Art and Nature; also it will be observed that in Gold, Nature hath obtained a bound of her Operation, neither can it move it self of its own accord any further. And yet its Seed is further to be matured with sagacious wit. But this lyes further abstruse, neither easily ap∣pears to the sight, as otherwayes the seed of Vegetables or Animals may be exhibi∣ted to the Eyes, not withstanding by sa∣gacious
Art it may be Extracted, and so far enalted above its own Virtus, in which Nature has rested, that it may ex∣cel it a thousand times. I could relate ma∣ny things of this Seed, which are rather to be kept Secret; but the difference be∣tween this Metallick and Vegetable, or Animal seed is diligently to be observed: For this, because the Dissimilarity of the part bringing forth seed is discerned when parted from the whole Body, but that Metallick is not so. But since the least of Gold, is real Gold, therefore its Seed lyes by littles, neither can be separa∣ted from its Body, the Body in the mean while remaining a guest; but when the ma∣nilestation of the Seed it is done with the plenary Destruction of the Metal; and so Metal Reduced goes wholly into Seed therefore there is made a multiplication of the Seed, rather by Virtue and Digni∣ty, than Quantity and Number, that is, it is Nobiliteted rather than Increased (the Golden matter being reduced into Seed) because of the similiarity of Parts: Be∣cause in respect of a Stone, Gold is whol∣ly
matter, when the secret profundity is manifested is wholly Sperm, which by Cir∣culating receives the Virtue of Superiours and Inferiours, and then it becomes whol∣ly form or heavenly Virtue capable of Communicating this to others, which are related to it by the Homogeneity of mat∣ter. The place in which the Seed refi∣deth is immediatly Water, for in spea∣king properly and exactly, the least part of Metal is Seed, but invisible; but be∣cause this Invisible is universally pour'd out, through all the Water of its Kind and inhabits it, and exert its Virtues in it, nor is any thing else manifested but Wa∣ter, altho the internal Agent, which pro∣perly is Seed, reason perswades us to be there; wherefore we promiscuously call the whole, Seed, as we call a whole Grain Seed, when yet the Germinating Life is only the least particle of the Grain. But Life or seminal Virtue is not so distingui∣shed in Metals, but is inseparatly Com∣mixt, through the least of the Body con∣taining. I have added these things of the Seed, because it is said above that a Me∣tal,
whose profundity has been so mam∣fest under a Mercurial form, doth all go into Seed; for we name all that water the Seed of Gold, because it is Exquisitely dif∣fused through it, in as much as it cannot be separated but by Reason alone. This is called occult Ferment, Poyson by the Ancient wise Philosophers; also invisible fire, the secret Agent. Neither also have I alone named the whole promiscuously Seed after a manner, but these also have often called their Water, Fire, sometimes they Taught that fire resides in their wa∣ter. Wherefore they distinguished this into Soul and Spirit, of which the former is the means, the latter the active Vir∣tue, by that means. Therefore we name Water Seed Metonimically, when yet in speaking properly, the seminal Virtue u∣niversally inhabits, and is diffused through the whole Water, which indeed is Seed, but is not separable from the ha∣bitation of its water. If it seem a wonder to any one, that I assigne water the Seat of the seminal Spirit, let not this seem a wonder, that the Spirit of God in the
first Creation was carried upon the Wa∣ters, that is, the Heavenly Spirit infused through the Waters, it enriched them with its Power and prolifick Virtue. For in this alone all Seeds which are in the Ʋniverse were founded from the first be∣ginning, neither ever go out of it, and yet, in Vegetables they are produced into the Crude Air, in Animals preserved within their Reins, in Minerals they are firmly shut up in their profundity. For it is impossible that Seed should go out of its Original Seat. Therefore if all things are from Water (as we have said) Reason will teach us, that the Seed even as yet, doth reside in Water. Things are not preserved any other way then from whence they spring, for the Cause of the Original being taken away, the Effect is taken away, hence it comes to pass that the multiplication of all things is in humido & per humido even as the Nutriment. Vegetables by a watry Leffas of Earth, Animals by a liquid Chile, Metals by a Mercurial Liquor. Hence Vegetables being Increased and produced, of their own
accord does separate a Seed different from their whole Body, into the crude Air, which will be a Coagulated Body, but that it may be known that it has pro∣ceeded from Water and does retain its seminal Spirit in the water, it is commit∣ted to the Earth to increase its species, in which Matrix, by a watry Leffas of Earth, it is resolved into its next watry matter, and then begins the Vegetation. Moreover the Watry seminal, receives this Watry Leffas (by which it is manifest in the Dissolution) and that Germinati∣on is for the Radical Nutritive Humor by which it receives Increase, to a plant, or Tree, according to the specifick Ferment of the Seed. Animals do keep within their Reins a Seed sprung from Imagina∣tion, which by the Act of Generation, being Diffused into a due Matrix, forms a Faetus, tender and abounding with much Humidity, which afterwards is increased by the Liquid Female Men∣struums, and increases into a per∣fect Infant, and coming into the world,
in the hour of its Nativity, is Nourished by milk, until he can bear stronger Ali∣ment, which then unless they are chan∣ged into a Liquid Chyle (as Bones in the stomach of a Dogg,) don't nourish. In like manner to all these things Metals Coagulated doth shut up their Seed, per∣fectly elaborated under thick Coverts, yet being placed in Water, this after∣wards being Extracted by sagacious Art, Increases, and is Cherished in a due Ma∣trix, until by a previous Corruption, it re∣ceives its glorification. But this Work is very difficult, because of the secret foulds of Metals in which this Seed is shut, giving place to no force, unless there be a subtile wit. Moreover I make it known, that there is a Matrix, in which Gold being put (from whence Seed alone is to be Sought) will emitt its Sperm freely and sweetly, until it be weakened and dye, and by its Death, shall be renewed into a most glorious King, having afterwards got the power of delivering all his Bre∣thren from the fear of Death.
THose things are always most difficult which are most excellent, as the Experience of all Ages will bear ample Testimony. It is not to be wondered therefore, if so great a difficulty be found in a subject so noble before others. For I do not well know any work, in Rerum Natura, encompassed with more Dif∣ficulties then this is. Wherefore if any one shall enter upon this Work, and yet would spare his mind from study and La∣bour, he must return back again, for he has missed his way in the very Entrance. For that the Evils which are in the Work appear Terrible, Chiefly upon the account of Dispondency. But if the Fa∣ther of Lights, shall grant the Key of the Art to any one, there remains to him no∣thing
more, then the Work of Women, and the Play of Children: As to delight his Eyes as he Labours, with most beau∣tiful appearing Signes, untill he shall reap his Harvest, that he may possess the most precious Treasure of all the World. But without this, Error and Loss, Care and Vexation, will be the Fruits of his vain Philosophy. Therefore every wise man, before he enters upon his Work, shall be first and chiefly solicitous of knowing it with its marks, that if by chance any Diffi∣culties may appear in it, he being Arm∣ed against them, may not after his Work is begun, be compelled to return with trouble and sorrow. Therefore let all sons of Art know, that in order to attain our Arcanum, there is need to manifest the most hidden Seed of Gold, which is not done but by a plenary, and every way volatilization of the fixed, and then the Corruption of its form. Moreover so to destroy Gold is the most secret Work of the whole World. For this Divine Science is not compleated in a Corrosise Deturpation of the Mtal, nay all such
Corrosions are false and Erroneous; sinee that there is required to our Work not any Dissolution but Philosophical, that is, into Mercur al water, made by a previ∣ous Calcination, by a Mercurial Agem, which is produced by a subt ile Rotation and Conversion of Elements, which Cal∣cination is a mortification of a Homogene∣ous Humid, with a dry of its own Nature, that afterwards the dry may be vivisied by the said Humid so farr, that the must digested Virtue by dissolving, being ex∣tracted by the Dissolvent, may be the Cause of this Calcination and Dissoluti∣on. Is there any thing here Common with a Corrosive Contrition of Bodies by Mire∣ral waters? Nay rather the foresaid O∣perations are Diametrically opposite. If any one shall consider these things right∣ly, he will easily perceive the trouble of the Work. For Gold being the most so∣lid, most fixed of all Bodies and of the strongest Composition, most Patient of the fire and not at all obnoxious to Corrup∣tion. does not easily pass over into a Na∣ture so Contrary to this of its own,
Therefore if any one shall attempt this by force he will profit Nothing: Seeing there is required an Agent of an Excel∣ling Virtue to do this, which ought to be Homogeneal, Amicable and Spiritual, namely that it may be related to the Bo∣dy, and yet be able to overcome it and fundamentally penetrate it whose secret Parts, since they are distended so fart, and so little Gold, is true Gold will not so easily puting off its form; nay it will fight until it be wholly overcome, it lyes down and Dyes, also it follows that our Agent ought to have an enlivening virtue, that it may Raise up a new pure Body, from the dead Carkasses.
MOreover such an Agent remains to be sought out by us, where with we may do all the aforesaid things. In which it is required, first of all, that the Water be Homogeneal, that is, by a Law of Necessity. For that I have Taught be∣fore, That the Golden seed doth lye hid in the Water alone, and doth obtain its Power. But it is shut up in the Body of the Gold under most thick Foulds, of which is manifest a plain Contrary one to that hidden one which we seek. Therefore this Water remains to be drawn out by a subtile Artifice, but it doth not enter in of its own accord; therefore this is to be effected by another thing, which other thing indeed ought
to be of the same Nature, with that which we seek to draw forth. For eve∣ry like begets its like, that is every Agent Exercising its Generative Action upon a∣ny thing, changes that upon which it acts, into its own Nature as near as it can. And nextly it behoves this water to be related to the Body to be dissolved, and therefore pure, Clean and exquisitely cleansed and purged from all filth. Nei∣ther is this enough, but Gold is held to be Contraried in all its qualities, in which it differs from the Water we seek, wherein the Seed lyes hid. The former is highly fixed, the other highly Volatile, the former a most solid Body, this a most penetrating Spirit, the one thick, the o∣ther subtile, the one dead, the other li∣ving and enlivening, and all the other Conditions, are required which we seek in it after dissolution, but they are want∣ing in a dead Coagulated Body. Therefore it is Concluded, that Mercury alone is the true Key of the Chymical Art, which is indeed that dry Water, so often described by Philosophers, sluent, stipery, and yet
not wetting the hands of the Toucher, or any other thing, which is not of the uni∣ty of its Matter, and moreover it is indu∣ed with the Virtues above described: this is the Keeper of our Gates, our Balsam, Oyle, Honey; our Ʋrine, May-dew, our fe∣male, Mother, Egg, Secret Furnace, Stove, Sieve, Marble, true Fire, venomous Dragon, Treacle, burning Wine, Green Lyon, Bird of Hermes, Goose of Hermogenes, Double Sword in the hand of the Cherub, that defends the way of the Tree of Life, and is famous for In∣finite other Names; and it is our Vessel, true, hidden, also it is our Philosophical Garden in which our Sun rises and sets, it is our Royal Mineral, and Triumphant Ve∣getable Saturnia, also the Caduce of Mer∣cury because it Operates wonderful things, and transforms it self according to its own pleasure, that it may put on Different Masks. Concerning this water the Philo∣sopher saith,
Let Chymists boast as they will, but the Transmutation of Metals is impossible without this.What shall I say, what shall I Discourse, that I may re∣port its Praises. It is not so in its own Na∣ture,
as we render it by our Artifice: it is a thing very Vile, and yet the most precious Treasure of all the World. O the perfection of Nature! and the head of Metallick Works! therefore thou Son of Learning, and studious of Art, attend that thou mayest attain thy desire. Take that which is most unclean of its self, that is our Harlot, purge throughly all the Filth and draw from thence what is the purest, that is our Menstruum, or Regal Diadem. Behold I have finished in few Words that which Enobles a Phi∣losopher, delivers from Errors and leads forthwith into a most fair field of De∣lights. Therefore that I may conclude this Chapter, I will repeat succinctly all things which hath been said before. There is a Certain and true Science called Alchmy, whereby every imperfect Me∣tal is perfected into Gold or Silver, by the projection of the Triumphant Arca∣num upon them, penetrating and tinging, which Secret is no other then Gold Exal∣ted to its supream degree of perfection, and this by Sagacious Art, the Handmaid of Nature. For that all Imperfect Me∣tals
are of the same Material Imposition with Gold, nor do differ but in the Acci∣dents alone, as also by the Manners and Degrees of incompleated Decoction. And that which being Imperfect, is mixed with them, is plainly heterogeneous, and altho it stick Externally to the pure yet it is not United Inwardly, and therefore may be rejected, by a prevalent Agent, such is our compleat Elixir to obtain which Se∣cret, the Sperm (which lyes secret in the Body of the Gold) is to be drawn out, which is shut up in most thick Coverts, and gives place to no power, but only is manifest by Sagacious Art. Which when it appears (being hid first) it comes out under a Mercurial form, from whence it is Exalted into the fifth Essence, first white, then Red, by a Continual decocting fire. And all this is done by a Homogeneous Mercurial Pontique Agent, Pure, Clean, Christaline without Transparency, Li∣quid without humectation, which is Wa∣ter truly Divine, neither it is found up∣on the Earth, know the Son of Philoso∣phers is made by this, Nature Cooperating.
Which we know, have seen, have done, have and possess, and study to make it plain to the Ingenious, yet so that driv∣ing away the unworthy, we may Exclude them altogether from the Art, who be∣ing Cast off, we will accompany the stu∣dious into this most beautiful Garden.
SOme Boasting and Arrogant Sophi∣sters, after having Learned from the Reading of Books, that Common Mercury is very Forraine, to this Art, also reading that Philosophers do call this by diverse Names, being led presently with a blind Opinion, they think themselves secure of the Art, and do not blush to Affirm
themselves Masters of this Science, when in the mean time they are more blockish then the Wood it self. Some will have this to be a Diaphanous menstruum and Limped, others a certain Metallick Gum, when they Dream it to be permissible with Metals, and to no purpose; Others who seek the true Mercury, do indeavour to draw it either out of Common Mercury, by infinite previous Purgations, or of Metals, by refuscitative Salts (as they call them) neither Water nor Gum, nor Calx nor Powder, notwithstanding fatt or un∣ctuous. But those that Indeavour to draw Mercury out of Herbs and such like, are thick Skull'd, and of wretched Wit. But this Opinion happens to them through a deep Ignorance of Metallick matters. They seek things pure, but what are they Ignorant of, they do not apprehend the Operations of Philosophical Mercury in its Causes, being uncertain, they therefore seek something Instead of Common Mer∣cury: For they do not know in what, the Mercury of the vulgar, is wanting to be the the true Mercury of Philosophers,
and yet they reject it, because Philoso∣phers, do not Chuse it; or lastly do seek, by washing, subliming and decocting, to alter it from its Nature, not doubting but it will put on its true Philosophical form, if it has once put off its own. It would be a trouble to reckon up such like Ope∣rations. Wherefore I pass over to the thing it self, whence there may be a true Index of its Truth and Falsity, of its streightness or Obliquity. I have taught before, that all Metals are of the same ma∣terial Principle, to wit, of Mercury, it follows therefore that Mercury is indeed a Metallick thing, and therefore altho Common, yet Originally doth obtain a Ho∣mogeneous matter with all Metals. If therefore Philosophical Mercury will be an Homogeneous Metallick Water, it follows that materially and Fundamentally it is not Distinguished from other Mercury, unless so far forth as one is purer then the other and more hot, and yet both a dry Mineral Water. Therefore let the Sons of Learning know that the matter of Common Mercury, ought and can pass
into the matter of Philosophick Mercury, altho not into the whole Substance which is beheld in it. For certainly all Inge∣nious Chymists know, that there is no o∣ther Mercury, from whence come all Me∣tals, then Common (namely in respect of its Original) which is generated in the Bowels of the Earth, as long as it hath remained safe from the Crude Air, in a place fit and accomodated to Generation, it is altogether destined to Procreate Me∣tal, and did retain its Motion and Excita∣tion in its self, that it might be stirred up to a perfect Generation, for the fitness of the Place being violated, or viciated by Chance, this Matter, as tho it were struck with the Hammer of Death, altogether looseth all Motion, neither be moved fur∣ther any more, like an Egg, (upon which a Hen hath set for some time) being Cooled is thence forth rendred unfit to produce a Foetus, the pure Life or Internal Heat altering, vanishes away, the outward fai∣ling, and so that which before every day tended to perfection, now being hindred by chance, becomes abortive, no hope
being left of a future spontaneous Motion. This is the cause when some have tryed with Heat Artificially Invented, to heap Earth upon Mercury, they have obtained but a mock Reward of their Labours. Therefore the Form in its access is taken away, or rather hindred, which (as a∣bove said) is a particle of ineffable Light, which is present enlightening its dwelling so long as all things shall be rightly dis∣posed outwardly; and so it leaves an Im∣pression of its self in things, which being received by things, doth produce the fer∣ment, which is the true Author of all Transmutation, altering things them∣selves, in which it is, by its Fermentati∣ous Odour, stirring up to a Corruptive as well as a Generative Motion, but the accidents required to these things, fail∣ing from without, all these things fall of their own accord, neither is the ruin easi∣ly repaired by any Art. Therefore there is left to us a Crude Metallick, Indigested, Cold Matter, neither purged by Decoction; which (in respect to Minerals) Immi∣tates the Nature of Fountain Water (in
respect to Vegetables and Animals) this is the true Matter to which the form of Philosophical Mercury is wanting, for which it is held to change its own, that there may be made from thence what we seek for. But it is different from this form, in a double Respect, first of the su∣perfluity it retains in it self; Secondly of that Spiritual Virtue which is wanting in it. Superfluity is twofold, the Leprous Ear∣thy part, and the Hydropical watry part. But there is a defect of true Sulphureous heat, the Addition of which will through∣ly purge out all its superfluities. For Philosophical Water is the Womb, but there is no Womb fit for generation with∣out Heat, add therefore and supply to Mercury, that which is wanting, to wit, a Fiery Force to Burn, and his Dreggs will fall from him of its own accord, which thou shalt Exquisitely separate, if thou shalt perform this, thou hast perfected the Work of a very quick-sighted and skilful Philosopher. Then Jupiter has got his Kingdom, and the Louring Clouds of Saturn being Discussed, he hath made a
bright and Glittering Fountain to appear unto thee. Thou wilt wonder at the extraordinary brightness of this Water, whose extraordinary Virtues, which it doth not receive from the matter, but the form, are to be found in no other thing in the whole World. For Instance it Dis∣solves Gold Naturally, by a true Philoso∣phick Solution, not as indeavouring So∣phisters Dissolve, by Corrosive filthy Wa∣ters, and endeavouring to estrange it from a Metallick matter as farr as they can. This Mercury doth produce natu∣rally Gold and Silver of it self, also the Arcanum of Aurum Potabile, which I write knowingly, also the Adepts do know and witness the same.
Therefore I will conclude this little Trertise, because what other things do remain to be spoken, are delivered in a peculiar Treatise candidly written by me. In the mean time, injoy thou these things, expect the Blessing from God. Farewel.
For thou shalt obtain this from the Fa∣ther of Lights alone.
So I have said, so done.