Four books of Johannes Segerus Weidenfeld concerning the secrets of the adepts, or, of the use of Lully's spirit of wine : a practical work, with very great study collected out of the ancient as well as modern fathers of adept philosophy : reconciled together by comparing them one with another, otherwise disagreeing, and in the newest method so aptly digested, that even young practitioners may be able to discern the counterfeit or sophistical preparations of animals, vegetables and minerals, whether for medicines or metals, from true, and so avoid vagabound imposters, and imaginary processes, together with the ruine of estates.

The Eleventh KIND. Vegetable compounded Menstruums gra∣duated, made of the compounded Vegetable Menstruums, impregnated with the in∣fluences of Heaven and Earth. (Book 11)

57. The Etherial and Terrestrial Waters of Me∣tals of Lully for the making of Pretious Stones. Canon. 43. distinct. 1. Lib. Quint. Essen.

TAke the Water of Mercury, made by the way, which we declared in our (Novissimum) Testamentum, and in Libro Mercuriorum (the Mercurial Menstruum, or Glo∣rious Water of common Argent vive, described before in Numb. 44.) and in that Water, Son! you must dissolve one half Ounce of the purest Luna, after the filtred dissolution, separate the Water from the Faeces (distil the Menstruum from the Silver through an Alembick) in which the limosity of the Silver will ascend: This Water, Son! resolves all other Bodies, and Argent vive it self, by Virtue of which, Son! Pearls are reformed by the way which I told you in our Testamentum, and in the Compendium su∣per Testamentum & Codicillum missum Regi Roberto.

The second Water is thus made: Take half an Ounce of Lead, and of the aforesaid Water as much as sufficeth, when you see the Lead dissolved, separate the Water by filtred distillation (filtre the dissolution of the Lead) and throw out the Faeces, as

nothing worth, then distil the Water by Balneo (draw off the Men∣struum in Balneo) and keep the Faeces (the dissolved Lead) for occasion.

The third Water is thus made: Take of Copper one Ounce, and dissolve it in as much of the first Water as you please, and let it rest in its Vessel, in a cold place, for a Natural Day, then separate the Green Water through a Filtre, and pour out the first Faeces, (that which remains in the Filtre must be cast away) then distil the Water through an Alembick, and keep the second Faeces.

The fourth Water is thus made: Take one Ounce of the pu∣rest Tin of Cornwall, which is purer than any other, and dissolve it in a quantity of the first Water, and distil (through a Filtre) that Water (dissolution) with its limosity, and the Faeces which remain cast away, then distil the Water through an Alembick, and keep (the residue, or Tin dissolved) the second Faeces.

The fifth Water is thus made: Take of the purest Iron one Ounce, and dissolve it in a sufficient quantity of the first Water, then distil through a Filtre, and cast away the Faeces, distil the Water through an Alembick, and keep the second Faeces.

The sixth Water is thus made: Take of the purest Gold one Ounce, and dissolve it as I told you in my Testamentum, that is, with pure Lunaria (the simple Vegetable Menstruum without Ar∣gent vive and Silver) mix'd with such a weight of the fifth Water (now prepared from Iron) and do, as you did with the other.

You may also, Son! dissolve all those Metals in this order: Having made the first Water, in it dissolve the Metal, which we commanded you to dissolve after the second way (to wit Lead) then do with it as we told you before. In this second Water dissolve the third Metal, (Copper) and in the Water of the third Metal dissolve the fourth Metal, (Tin) and in the Wa∣ter of the fourth Metal dissolve the fifth Metal (Iron) and in the Water of the fifth Metal dissolve the sixth Metal (Gold.)

Take which of those Waters you like best to dissolve a Metal. Son! these limosities of Metals are called Quintessences, or Mineral Mercury, which the Philosophers esteemed in the Al∣chymical work (in Alchymical Tinctures) and the lapidifick, (in the making of Pretious Stones) and in the Medicinal Work (in the

preparing of Medicines.) But Son! in the Alchymical Work those Quintessences ought to be more subtil, and to be done by divi∣ding the Elements as we (in the third Book of this Volume) shall declare, but in (making Pretious) Stones, the Quintessence (afore∣said) are not so, in such a subtil Matter, but in Medicine either of them (this two-fold way of preparing) may be used.

Having spoken of the Quintessences of Minerals (of Metallick Waters) how we are to make them, it is now convenient to speak of the division of them in general. And my Son! do thus; When your Metals are dissolved, you must divide every Water (being first filtred, and distilled from its remainder) and every di∣vided Water (now distilled) into two parts, and one part of every part you must put with its own Faeces (the remaining Metal, which the Water had left in distillation) into a Glass Alembick, and di∣stil a Limus deserti, which is Air made out of two Bodies, (or Me∣tals) in the Furnace, which we design'd you first with a gentle Fire, shining with great Mineral Lustre, and with great limosity appropriated to receive Celestial Virtues: And put every one of those Waters into a Glass Vessel, with a long Neck and round, and then stop the Mouth of it with common Wax, and after that with Mastick, and every of those Vessels put in the open Air so, as that neither Stone, nor any other hurtful thing may touch the Glass. Son! Take the material Faeces, from which you resolved the Limus, which are the second Faeces left in the distil∣lation of the Waters which you put in the Air. (Take the Caput mortuum from the distillation of every Limus desertus, or the third Foeces, for the first remaining in the Filtre were cast away, from the second the Limus desertus was distilled; now the Foeces of the Li∣mus desertus, are those which he here calls the second) and put them in a Glass Vessel with a long Neck, which may contain two hands breadth, and put in part of its own Water, which was reserved from that aforesaid limous substance, and stop the Ves∣sels with a Stopple of Wax, and with Leather and Mastick, as you did to the other, and Bury them (Waters of Metals) in a Garden, in an Earth half a Yard deep, and put also something about the Neck of the Vessels, which may appear above ground, for the preservation of them, and let them be there for one whole Year: Son! the Waters which are put into the Earth are of one Nature, and those which are put in the Air of ano∣ther;

for Son! those which are put into the Earth have a hard∣ning, coagulating, and fixing Virtue and Quality; and those which are in the Air, have the Virtue and Property of being hardened, coagulated and fixed: The Year being ended, you will have all that is desired in the World for this Work, &c.

Annotations.

YOu will perhaps wonder, that we have assigned this so high a place to these Menstruums, they being inferior to many Menstruums of the antecedent Kinds, as to Ingredients, as well as to the method of preparation; but though it be so, nevertheless these Menstruums are by being exposed to the Air for a Year, or for so long a time committed to the Earth, made better and more excellent than the aforesaid Menstruums, as will appear hereafter by the use of them: We will at present explain the methods of making these Waters: The Waters of the first method he makes thus: He dissolves Lead, Copper, Tin, Iron, and Gold in the Glorious Water of Argent vive, acuated moreover with Luna, filtres every dissolution, casting away the Foeces, draws off the filtred dissolutions in Balneo to dry∣ness, divides the distilled Waters into two parts, in one of which he dissolves its own Metal left in the drawing off of the dissolution, which he then distills into a Liquor, which he calls Limus desertus, Quintessence, or Mineral Mercury, and hangs it in the air for a Year, to be his Etherial Water: The Caput mortuum of the Li∣mus desertus he dissolves in the other part of the Water reserved, and Buries it in the Earth for his Terrestrial Water. In Com∣pendio Animae transm. pag. 208. Volum. 4. Theat. Chym. He adds also the Waters of common Mercury and Silver to the rest; the Mercury Water is thus made; Take of common Mercury one Ounce, and dissolve it in the dissolving Water (aforesaid) in the digestion of I. (Ashes) distil through a Filtre, regard not the Faeces, but keep the second (left in the bottom) after distilling through an Alembick.

The Water of Luna is thus made: Take one Ounce of the purest Silver, dissolve it in what quantity of the dissolving Wa∣ter you please, distil through a Filtre, and cast away the first Faeces, then distil through an Alembick in the digestion of H. (Balneo) and keep the second Faeces, you must keep the second

Faeces of all the Waters in their own Vessels, every one by it self. Moreover (in Compendio Animoe) he divides not the distil∣led Waters into equal parts, as in Libro Essentioe, but draws off the dissolutions of Metals by distilling one half for the Terrestrial Water, and distils the other half for the Etherial Water. You must indeed, saith he, be cautious in resolving the Limus, be∣cause you are to make two Waters or parts of every Limus, di∣stilling one half of the Limus, which you must keep apart, be∣cause the Terrestrial Water is made of that first part, and you must likewise distil the other (half) part, which the Aerial Water is made of, which is hung in the Air as aforesaid, for a Year, Pag. 209. Volum. 4. Theat. Chym.

The Waters made by the latter method are more compounded than those of the first, the first were prepared promiscuously with the Lunar Menstruum, the second not so; for the Water of Lead is made by the Lunar Menstruum, of which Water of Lead is made the Water of Copper; of this Water of Copper is made the Water of Tin; from the Water of Tin he prepares the Water of Iron, but the Water of Gold is made with the Lunar Menstruum, to which is added half of the Water of Iron. O wonderful mixture! I will not say, confusion of Metals! yet doubtless the most acute Philosopher had reasons for it. This method is also in Lapidario, Cap. 9. & sequentibus.

From the Receipts we observe:

1. That the Etherial Waters are the Essences of Metals, exposed to the influences of the Heavens for a Year.

2. That the Terrestrial Waters are the Bodies of Essences, dissol∣ved in their own Menstruums, and Buried for a Year.

3. That the Essences of not only Metals, but the whole Mineral Kingdoms do by such a method yield Etherial and Terrestrial Wa∣ters.

4. That these Waters acquire their principal Virtues by being im∣pregnated with the Stars of Heaven.

The Adepts held divers Opinions concerning the Influences of the Heavens. Some would have the Situations, Aspects, and determinate Times of the Planets to be highly necessary to this Work, but others thought the contrary: Amongst the Affirmers let us hear Thomas Norton, an English Adept, who thus in the Sixth Chapter of his Ordinal. Pag. 99. of Theat. Chym. Britannicum.

THe Fifth Concord is known well of Clerks, Between the Sphere of Heaven, and our subtil Werks; Nothing in Earth hath more simplicity, Than th' Elements of our Stone will be: Wherefore they being in Work of Generation, Have most Obedience to Constellation. Whereof Concord most kindly and convenient, Is a direct and fiery Ascendent; Being Sign common for this Operation, For multitude of their Iteration: Fortune your Ascendent with his Lord also, Keeping th' Aspect of Shrews them fro; And if they must let, or needly infect, Cause them to look with a Trine Aspect. For the white Work may Fortunate the Moon, For the Lord of the fourth House likewise be it done; For that is Thesaurum absconditum of Old Clerks, So of the Sixth House for Servants of the Werks: Save all them well from great Impediments, As it is in Picture, or like the same Intents. Unless then your Nativity pretend Infection, In contrariety to this Election, The Virtue of the mover of the Orb is formal, The Virtue of the Eighth Sphere is here Instrumental: With her Signs and Figures, and parts aspectual, The Planets Virtue is proper and special. The Virtue of the Elements is here material, The Virtue infused resulteth of them all: The first is like to a Work-man's Mind, The second like his Hand ye shall find; The third is like a good Instrument, The remnant like a thing wrought to your Intent: Make all the Premises with other well accord, Then shall your Merits make you a great Lord.

Amongst the Denyers is Lully himself: Who thus; we say not, that it is the business of an Artist to operate with the Figures and Ima∣ges of Heaven, by the knowledge of their motions, as many

Philosophers affirm: But it is enough for you to know the in∣fluence of the Celestial heat, informed by the Figure of the Heaven and Stars, by reason of which, Virtues are infused into Matter being aptly appropriated, which receives them by the Natural Industry of an Artist with resolution, which is done by Art imitating Nature, &c. And in this Point the Philosophers have been mistaken, in reprehending those Men that knew, that the Celestial Virtue is too common to every elemented Nature; for by its great Nobleness it takes determination at any time, because in things mixed it is influenced as well by Art as by Nature, and this is done by reason of the Natural Virtues, which are the subject and proper detainer of it in such a man∣ner, as that it receives such a Virtue, according to the proper∣ties of the Matter, and its Kind, which afterwards effects such things by Nature, as are reputed for a Miracle. In like manner let every Artist take Notice, that Nature cannot operate but by the succession of the least particles, nor also can it receive any Virtues but by the succession of its operation, nor can they also do all at once, nor can the Constellations suffer the Station of any time punctually in a certain Virtue, which may not be imme∣diately varied: And it being also granted, that it might, the time of Constellation is so small by reason of the Circles of revo∣lution, as that it may sooner pass from one Virtue to another, &c. Lib. Essen. dist. 1. Pag. 18.

An ingenious Artist, saith Paracelsus, will by diligent animad∣version be able to prepare Metals, so that being guided by true reason, he may promote the perfection of transmuting Metals, by his own work or conduct better, than by Courses of the twelve Celestial Signs, and seven Planets, which therefore to ob∣serve, will be superfluous, as also the Aspects, the ill or good times, day or hour, the prosperous or unhappy State of this or another Planet, which cannot help, much less hurt in the Art of Natural Alchymy; if otherwise, you have a true possible process, operate when you please; but if there be any defect in you, or your Operations, and Understanding, the Planets and Celestial Constellations will fail you. Coelum. Phil. Pag. 125.

If they alledge saith Geber, that the perfecting of Metals is from a certain situation of one or more Starrs which we know not, we answer, that we regard not this situation and motion, nor

also is it necessarily requisite for us to know it: because there is not any species of things generable and corruptible, but Genera∣tion and Corruption may be dayly and in every instant made from the individuals of it: And it is therefore manifest, that such a position of the Stars is every Day good, and able to per∣fect, and simply to corrupt all the species whatsoever of Indivi∣duals. It is not therefore necessarily expedient for an Artist to expect the place of the Stars, though it might be useful; because it is sufficient for him only to dispose and administer the way of Nature, that She, who is wise, may dispose the situations of those able Bodies agreeing: For Nature can perfect nothing without the motion and position of the Planets. Wherefore if you dis∣pose, and duly consider the Artifice of Nature, whatsoever may be the contingents of this Magistery, it will be perfected un∣der a due position by Nature agreeable to it, without the conside∣ration of it: For when we see a Worm produced from a putri∣fied Dog or other Animal, we do not presently consider the po∣sition of the Stars, but the disposition of the ambient Air, and other causes conducing to putrefaction, besides that position: And from such a consideration we know sufficiently, that Worms are produced according to Nature: For Nature finds convenient places for it self, though we may be ignorant of them. Summa perfect. Lib. 1. parte. 2. Cap. 11.

Petrus Bonus of Ferraria hath the same Opinion of Influences. As to the ninth reason, saith he, we say it is true, that Forms are introduced into things below, by the motion and light of Cele∣stial Bodies, and by their particular Positions and Aspects; but it is not necessary for us to know, nor can we know them, but in a confused manner, as in some things by the Sun, who is the cause of the four Seasons of the Year; Sowing, Reaping, and Planting, being done at certain Seasons; and in some Animals, as Horses, Asses, and Hawks, Conjunctions are made in order to Coition and Generation at some certain Periods of the Sun; but in some these things are done at any time indifferently, as in Man, Pigeons, Hens, &c. Wherefore if we would generate a Worm out of putrifying Flesh, we do not consider any position of the Stars, but only the disposition of the ambient Air, and other causes of putrefaction: Likewise, if we put Eggs in Dung, or such a like place for the production of Chickens, the Form will

be given at any time in the place and time predestinated by the Celestial Powers, without our consideration herein: After the same manner in the Generation of Lime and Vitriol, and Gold, and Silver, or Sulphur, and Ceruse, and Minium, and Cinabar, likewise in the Composition of Theriacle, and other Confecti∣ons, because these things may be done at any time, and any hour; for the Celestial Virtue is very common to all things, and is circumscribed by the Virtues and Dispositions of those things, which are the subject of it in things Elemented and the Ele∣ments themselves, because, as aforesaid, the Celestial Vertues do operate in the whole Nature of things capable of Generation and Corruption continually according to the disposition of the Matter, either properly or commonly: Wherefore said Lilium, The Work is not caused by the motion of the Powers above, be∣cause it may be done at any time. And Rasis in 70. in Libro Re∣prehensionis: Time operates not any thing in this; and adds because should time operate in it, it would be of no esteem amongst the People. If therefore all contingents in this Magi∣stery concur rightly in their time, their Form will be introduced under a due Position and Aspect of the Stars, at the time prefix∣ed in the Matter, without any consideration herein: And there∣fore said Plato, According to the merit of the Matter, are the Celestial Virtues infused, &c. But as to those things, in which an accidental, new, and hidden Form is infused by the Celestial Powers, as is manifest in Arte Imaginum Coelestium, it is necessary for us to know and observe the determined Positions and Aspects of the Celestial Bodies, according to the time proposed: Because such a Form is imprinted by such alone, and at such a time and no other, as appears in the Books of Astrology concerning the Election of Hours, Images, and Wars, Buildings, Journey, &c. Wherefore Alchymy being no such Art, therefore is it not expe∣dient for a Man to know these things. Margar. pretiosa, Pag. 731: Vol. 5. Th. Chym.