An exposition upon Sir George Ripley's preface. Written by Æyrenæus Philalethes, anglus, cosmopolita.

An Exposition UPON THE PREFACE OF S^r GEORGE RIPLEY, Canon of Bridlington.

TO pass over his Prologue which is Adhortatory to the desirously studi∣ous of this Art, and the beginning of the Preface, which is his Address to God, who is the only Giver of Wisdom, to bestow upon him true Understanding, that he might lead his sinful Life to the glory of him, being over-swayed from what he was naturally, by him who is the Foun∣tain

of all Goodness; I shall take up his Pattern for a Precedent rather of Imita∣tion, than a Subject of Exposition.

And first, as touching those who shall bend themselves to this Science; Let them resolve that they undertake a most admirable piece of Work, in which (though far be it that I should think that God bestows upon any of us what we enjoy for our own Merits, but of his free Grace, yet withal) let me exhort any one who shall set his Studies this way, to ad∣dress himself to the Author and Fountain of Goodness for his help, that he may have grace to honour God in the use of so great a Talent: For I perswade my self, that whomever God shall appoint to be Heir of such a Talent, that he will give him a heart to improve it aright; or else he will add to his Judgment for the abuse of so great a Blessing.

For whoever shall be wanton and dis∣solute, and live without the fear of God, what may he not do with such an Art? un∣less God restrain him, as certainly he will, hiding this Secret from him, or making it to him a snare and trap to betray his Life

into the hands of covetous men of the World, as many have found it by sad ex∣perience. Therefore the Lord give both me and thee that grace, that he may be continually before our Eyes, The Alpha and Omega of our Thoughts, Words and Actions: Even so Amen.

In the Beginning, when thou madest all of nought, a globous matter, and dark, un∣der confusion, by him the beginning, &c.

FIrst then cast thine Eyes upon the Works of God, and behold that work of his hands: Consider how the glorious work of Creation was begun by him, even by Christ, for whose sake this very Science is communicated unto the Sons of Men, as Bernardus Trevisan wit∣nesseth, who in his Epistle to Thomas of Bononia, saith of this work, That it is done (Christi Gratia) for Christs sake.

Consider how out of one Mass the Lord God by his powerful Command made all things to appear that are in Heaven or in Earth; the heavenly Bodies with their Influences above, and the earthly Matter

below; which by the Rotation of the Heavens produce all sublunary products, through the word of his Mouth.

Above all which and in all which God is, he is the Maker and the Lord of all, above all, blessed for ever, who hath purchased to himself a People, and re∣deemed them, and they shall reign with him for ever and ever.

For as of one Mass was made all things, right so in our practice must it be.

APply all this to the work of this Ma∣stery Analogically and Allegorical∣ly: for as the Lord made all the works which we see, so he did lay them all un∣der his powerful word of Command, by which they continue to be what they are, and are carried with an uniform mo∣tion to that first Pattern or Draught of things.

All our Secrets of one Image must spring.

AS then out of one mixed confused Mass all things had an actual exist∣ence according to their several kinds, so out of one Image all these Secrets must flow: Truth doth not consist in Hetero∣geneity, but in Unity; for God is one, and his works uniform; and the more Noble any thing is, the nearer to Sim∣plicity.

As in Philosophers Books, whoso list to see.

TO this the Sentences of the Philoso∣phers concur, as many as have truly understood the Secret, as Morien often and plentifully witnesseth, Geber, Tre∣visan, and many others: The thing is but one in kind, though two in number; and though more things are used, yet till they be all brought to an oneness of Nature, they are not fit to enter into this work.

Our Stone is called the Lesser World.

ANd therefore our Stone is resembled to Man, who although he have a Wife different from him in Sex, yet one with him in kind; in which sence it is called the Microcosm, or Less World: for indeed, next to Man, who is the Image of God, it is the true little System of the Great World: I shall not particularize here how, for in its place it will fall in seasonably.

One and Three.

THis Stone is also called Trine or Tri∣nity in Ʋnity, from the Homogenei∣ty of the Matter, as Trevisan saith: Our Stone is made of one Root, that is, of two Mercurial Substances, &c. This Trinity is discerned in the Components; for first there is the Body, which is Sol, and the Water of Mercury, in which be∣sides its Mercuriality, there is a spiritual seed of Sulphur, which is the secret Fire. This is the Trinity, these are called the

Body, the Soul, and the Spirit; the Body is the dead Earth, which increaseth not without the celestial Vertue; the Spirit is the Soul of our Air or Chameleon, which is also of a two-fold composure, yet made one inseparably; the Soul is the Bond of Mercury, without which our Fire never appears, nor can appear, for it is naked, it inhabits the Fiery-Dra∣gon, and it yields his Soul to the true Sa∣turnia, and is embraced by it, and both become one together, bearing the stamp of the most High, even the Oriental Lu∣cifer, the Son of the Morning: This Soul is Chalyb's Magical Volatile, and very ten∣der, the true Minera of Sol, out of which Sol naturally proceeds, which I my self know to be true, and have spoken of it in my little Latin Treatise, called Introi∣tus apertus ad occlusum Regis palatium: This is true Sulphur, which is imbibed by the Mercuriality of Saturnia, and notes it with the Regal Signet, and being uni∣ted and revived into a Mineral Water by the Mediation of Diana's Doves, it is the sharp Spirit which in the Water moves the Body to putrefie. Thus is the Trinity

proportionable, to wit, three Natures in the first Mixture, the Work is carried an end to perfect Complement distinctly, ac∣cording to the Vertue of a Body, Soul, and Spirit: for the Body would be never pe∣netrative, were it not for the Spirit, nor would the Spirit be permanent in its su∣per-perfect Tincture, were it not for the Body; nor could these two act one upon another without the Soul, for the Spirit is an invisible thing, nor doth it ever ap∣pear without another Garment, which Garment is the Soul. In this it exerciseth its vertue: this Soul, as it is drawn from the Saturnia, solid and dry, is named our Air, or rather the Chameleon, which is an airy Body, changing its hue accord∣ing to every Object it beholds, so our Air is of an astonishing Nature, out of which I know all Metals may be drawn, yea even Sol and Luna, without the Trans∣muting Elixir, of which in my little La∣tine Treatise (which was the Congest of mine own experience) I spake fully.

This Air being dissolved into Water Mineral, hath in it two of our Trinity united so really that in a short digestion

the spiritual inhabiting invisible Sulphur will without addition congeal the Mer∣cury in which it is, and make a visible congelated substance of Luna and then Sol.

Thus this Trinity is indeed Ʋnity, one being Gold mature, fixt, and digested in act, the other Gold volatile, white, and crude, yet (in posse) to be made most fixt and solid by naked digestion. It is not then a delusion that Philosophers speak and write, for trust me (Viderunt nudam fine veste Dianam; sciens loquor) I know I speak true, which the Sons of Art do know, and can testifie with me.

Magnesia also.

THis Stone is by the Philosophers called their Magnesia, their Adrop, &c. with many more names, and is in∣deed their Stone in the first true mixture of the true matter; for it is the true seed, and will produce, with the co-ope∣ration of external Fire, in a patient ex∣pectation of the time of Nature, which is not long to him that understands it.

Of Sulphur and Mercury.

FOr that which is done by Nature in many years and ages, in the bowels of the Earth, decocting Mercury alone, without addition; Art, to make the work short, first impregnates Mercury with a spiritual seed of Sulphur, by which it be∣comes powerful in the dissolution of Metals, and then adds to it mature Sul∣phur, by which the work is shortened; and out of these two Parents of one Root is brought forth a Noble Son of a Regal Off-spring, that is not simply Gold, but our Elixir, ten thousand times more pre∣cious.

Proportionate by Nature most perfectly.

YEt all this Work of the Artist is on∣ly to help Nature; we can do no more, yea we have professed and will profess, that we do only administer unto Nature herein: for all the Works of God are intire, we can but behold them and admire them; and therefore we seek our

Principals where Nature is, and amend Nature in its own Nature. Nor do we make the simple believe, which is the Trade of Sophisters, that we by our Ex∣tractions and Manual Operations upon Vegetables, Minerals, Urines, Hair, or the like, intend to make our so highly prized Elixir; but out of such things in which Nature hath put it, we by Art do make it appear by revealing what was hidden, and hiding what was manifest.

But many one marvelleth, and marvel may, and museth on such a marvellous thing.

WHereas those who work upon other matters than the true, do betray their ignorance herein most foully, that they do not consider the possibility of Nature, but work after their Fancy; as though out of combustible substances filthy in their nature, and made up of Heterogeneities, might be produc'd a pure perfect Metallick Substance, by rea∣son of its unseverable Unity invincible, and by vertue of its transcendent Excel∣lency cleansing and fixing all leporous and

fugitive bodies in the Mineral Kingdom, and reducing them to the Anatical pro∣portion of perfectly digested Sol or Lu∣na, according to the quality of the Me∣dicine. When therefore their Principles are not sound, their Conclusion is always deceitful, and then they not knowing Nature in her Operation, but interpre∣ting the words of the crafty and envious Philosophers, according to the Letter, do stand admiring at the Unconformity of their Work to the Promises of the Philosophers, at least as they understand their Books; they admire what this Stone is, if it be a Truth, or a Conceit; and why they (as well as any) do not attain it if possible: Such meditations usually fill the minds of unsuccessful Alchymists, who though they be (as they esteem them∣selves) very Judicious, yet cannot stum∣ble upon this unhappy Stone.

What is our Stone, &c.

THey marvel at the uncouth difficulty of the thing, nor can they almost tell what to judge of what they read; forasmuch as all Philosophers say it is a very easie thing.

For Fowls and Fishes to us do it bring, eve∣ry Man it hath: And it is in every place, in thee, in me, &c.

ANd in very deed the Antient Wise Men have so written, and do still write the same; as to wit, That it is found in a Dunghil, according to Morien; and for the easiness of the charge, they all write plentifully; so that in respect of time and cost, Artophius and Flammel say it is but the play of Children and work of Women; and therefore one Excel∣lent Philosopher, writing of this Maste∣ry, titles his Treatise, Ludus Puerorum; that is, Childrens Play.

To this I answer, That Mercury it is I wis.

YEt trust me, though the wise men thus write, and it be true, there is notwithstanding something to be added to their Sentence, according as the Au∣thor of Novum Lumen well observed, as namely, That this Art is easie to him that understands it, as Artephius plainly ex∣presseth; but to him that is ignorant of it, there is nothing can appear so hard; The Wise Man, saith Sendivogius, finds it in a Dunghil, but the Fool cannot believe that it is in Gold. I for my part (through the great mercy of God to me an un∣worthy and unthankful Creature) I know the Art to be true, and not that only, but also very easie; and I wonder that men of so great parts have studied for it so long in vain; only this I am confident of, it is the gift of God; nor is it in him that willeth, nor in him that runneth, but in God that giveth mercy: In which respect I am bold, to the glory of God, to confess that I have the Art, and have Natures Opera∣tions in these so hidden Secrets, before

mine eyes at this present writing, which I see hourly with admiration of the infi∣nite Glory, in the beholding of such a great Glory in the Creatures, which, trust me, will ravish the Beholder, to see such a despised Infant as our Mercury is, to grow into so strong a Heroe, which the World cannot purchase.

But not the Common, called Quick-silver by name.

YEt the difficulty is not over when once it is known that the whole Secret consisteth in Mercury; for what more frequent among the Sophisters than to cry, Our Mercury, &c. and yet in the Work of Nature they are as blind as Moles? The cause is, for that Nature hath produced a Mineral Juice in the bowels of the Earth, which doth answer to most of the Philosophical Descriptions of their Water; as namely, that it is mine∣ral, quick, current, without humectation, ponderous, and the like; which when the vulgar Alchymists read, they apply it to this naughty Mercury, which for in∣ward

Qualities hath nothing in it like ours.

Some there are, who trusting to the Sentence of most of the Wise Men who have written concerning this Art, do re∣ject Mercury vulgar in word, when as in∣deed they dote as much upon it as others, whenas by their mock-purgations they handle Mercuries divers ways by Subli∣mation, Precipitation, Calcination Ma∣nual, even to a black substance, like to Soot or Lamp-black, by distillation from sundry Faeces, after grinding with Vine∣gar, by Calcination with Waters-fort, by Lotions innumerable, changing Mer∣cury into sundry forms, and after quick∣ning him: By all which Operations they imagine themselves secure of the Secret of our Mercury, whenas all such ways indeed are but Sophisms; and yet Mer∣cury so abused is one and the same vulgar Mercury.

So that upon this Rock more have stumbled than upon any other, & yet will stumble, till they know how to distinguish our Mercury from Common, and our pre∣parations from that of the vulgar Sophi∣sters,

which have no likeness one to another.

But Mercury, without which nothing be∣ing is.

FOr our Mercury is Essential and Radi∣cal to our Body, and partakes of the nature of it intirely, and therefore it is said to be that Mercury without which no∣thing is; for all things are distinguished by Philosophers by three Principles, (al∣though some Simples have not three, but only by Analogy) among which the most essential is Mercury, for the humidity of all things concrete is called their Mercury, which is most intire to all things, foras∣much as all things owe their beginning unto Water.

So then as the proper specifick Mercury of all things is so Essential unto them that nothing is without it, so our Mer∣cury is so consubstantial with our Body, that it is one in kind with that Mercury of which it was by coagulation concrete, which vulgar Mercury is not; and there∣fore the Body is incrudate by this Mercu∣ry,

and sends forth its Seed by mixture with it, through the co-operation of re∣quisite temperate external heat.

All Philosophers record and truly sain the same.

TRuly this I could confirm by infi∣nite Testimonies of Philosophers, since there never wrote any who was in∣deed a true Artist, but he hath affirmed the same: Geber, Artephius, Haly, Rozi∣nus, Flammel, Sendivogius, the Author of the Rosary, Trevisan, with many others, which would be very tedious to name.

So that indeed this Work of mine I wrote not because enough hath not been written before, for I do but eccho to the Voice of all Philosophers, who have left upon record such clear Testimonies of the co-operation of Art and Nature here∣in, that if Wit were capable of this at∣tainment, the Art would have been com∣mon ere now; and I do verily admiringly adore the Wisdom of God herein, that an Art so true, so natural, so easie, so much desired and sought after, should yet be

so rarely found, that the generality of Men, Learned and Unlearned, do laugh at it as a Fable: it is therefore most cer∣tainly the Gift of God, who is and ever will be the Dispenser of it, according to his good pleasure.

But simple Searchers putteth them in blame, saying they hid it.

MOst injurious are they therefore to the well-deserving Philosophers, who because they cannot understand their Writings, and through the mis-un∣derstanding of the possibility of Nature, do commit foul mistakes in their operati∣ons, and therefore reap a ridiculous Har∣vest, they then blame the falsity of Au∣thors, or at least accuse their difficult wri∣ting, not considering that Philosophers owe them nothing, and whatever they write for the information of the studious, it is not of debt, nor yet of Covetous∣ness, for they possess the greatest Trea∣sure in the World; nor lastly of Ambiti∣on, for many suppress their names: it is of Love therefore, and of desire to be

helpful to the Studious; which Love to requite with reproaches, is a token of great ingratitude.

Moreover, it is to be understood that the most wise GOD hath a ruling hand herein, and all Sons of Art have their Commission as it were given them; they write and teach according to that per∣mission which the Creator of all things hath given them. I may speak it experi∣mentally, that when my self have had one intent, I have been so over-swayed with unpremeditated thoughts in the ve∣ry writing, that I have taken notice of the immediate hand of God therein, by which I have been carried beyond what I intended.

And truly it is not our intent to make the Art common to all kind of men, we write to the deserving only; intending our Books to be but as Way-marks to such as shall travel in these paths of Na∣ture, and we do what we may to shut out the unworthy: Yet so plainly we write, that as many as God hath appoint∣ed to this Mastery shall certainly under∣stand us, and have cause to be thankful

unto us for our faithfulness herein. This we shall receive from the Sons of this Science, whatever we have from others: therefore our Books are intended for the former, we do not write a word to the latter.

But they be blame-worthy which be no Clerks, and meddle with Philosophy.

MOreover, we write not our Books for the information of the illi∣terate, as though any vulgar mechanick Distiller, Alchymist, or Sophister, should readily carry away the Golden Fleece; or as though any covetous man, who makes Gain his utmost end, should rea∣dily gather the Apples of the Hesperides; nor yet that any, though Learned, should by once or twice overly and slight read∣ing (as the Dogs lap the Water of Nilus) straight-way be made a Philosopher: Nay verily, the majesty of this Science forbids so great impiety; it is the gift of God, and not of Men: Our Books are for those who have been or intend to be conver∣sant about the search of Nature; we hint

the way; prayer to God and patient per∣sisting in the use of means, must open these Doors. Let therefore profound Meditation, accompanied with the Bles∣sing of God, Furnaces, Coals, Glasses, and indefatigable pains, be thy Interpre∣ters, and let them serve for Commenta∣ries upon our Writings. So I did, so I advise thee; and the Blessing of God at∣tend all studious vertuous Searchers in this way.

But though it Mercury be.

YEt is not the knot untied, nor diffi∣culties overcome, when once a man hath learned to sing this thredbare Song in Philosophy, Est in Mercurio quic∣quid quaerunt sapientes: for what Sophi∣ster who cannot make so great a clatter in these general terms as a son of Art? the greatest difficulty is to know what this Mercury is, that is so desirable and effectual.

Yet wisely understand wherein it is, and where thou shalt it seek.

THerefore let me advise every studious Searcher of this hid Science, to con∣sider warily with himself what he seeks and would find; nor that only, but in what he would find it: for trust me it is not in this Science as some do imagine, that our Arcanum may be made out of any thing, nor yet out of any base thing: But in the knowing of the true Princi∣ple, consists the first true step to Perfe∣ction, according to the Poet, Dimidium facti qui bene coepit habet.

Else I counsel thee take not this work in hand.

BUt he who knows not this our Ocean in which our Water hath its flux and reflux, and our Fountain out of which he may draw this Water for his use, let him forbear this, as a most dangerous Science, for he may only expect loss in it, but no profit.

For Philosophers flatter Fools with fair speech.

NOr let any expect comfortable Dire∣ction in our Books, who know not the true Matter, nor the true Keys by which our Matter is brought forth from darkness into the light; for verily though we write for the inlightning of a son of Art, yet also for the fatal blinding of all such Owls and Bats who cannot behold the light of the Sun, nor can indure the splendor of our Moon. To such we pro∣pound rare tricks, suiting to their sordid fancy: to the covetous, an easie way without expence, in an inconsiderable time; to the lazy Book-men, a play, without tedious toil; to the unstable, rash, hasty multiplicity of Distillations.

But listen to me, for truly I will thee teach.

BUt to thee, supposing thy qualifica∣tions to be Honesty, Secresie, Studi∣ousness and Indefatigableness, we will shew the Truth; yet so, that it may be

hid from the Vulgar, yet plain enough to an industrious attentive Reader.

Which is this Mercury most profitable.

PHilosophers have hidden much under the Homonymium of Mercury, so that it is no hard matter for those that peruse their Books to mistake them; yea as ma∣ny as God will have excluded from this Art, shall certainly mistake.

For many things are by them named by the name of Mercury, which are altoge∣ther useless in this Mastery; and many Processes have they deciphered which themselves never did. I for my part shall not tread in their metaphorical steps, but shall herein candidly follow the path of profound Ripley, whose Text I annex to my Discourse as I go, because it is an elaborate Piece, in excellent Method; on whom I do not so much comment, for I write mine own experimental Know∣ledge, but rather intend this Treatise for a Light to that excellent Light in Alchy∣my; these Labours of mine being intire of themselves: Only to help thee to my

utmost, I have confined my Discourse to his Method, which I might (as other Phi∣losophers have done) have scattered here and there confusedly.

Being to thee nothing deceiveable.

AS then I have chosen Ripley's Method to follow, so will I imitate his Inge∣nuity, and do solemnly profess not to be deceiveable to thee in any thing, though I shall not so unfold the Mysteries, that bare reading shall suffice to shew the un∣veiled Diana.

Know therefore assuredly, that when the Philosophers say, That their Matter is every where, &c. This they speak on∣ly for the blinding of all such who ta∣king the Philosophers meaning according to the bare sound of their words, do reap Trifles instead of Treasures. I shall therefore let you understand that this subject of the Philosophers is considered either in reference to its Matter, or formal Vertue; in reference to the former, it is a concrete of Water, as all other Com∣pounds are; in respect of the latter, it par∣ticipates

of a Celestial Virtue, and that in a high degree in both respects. It is said to be in every place: for the origi∣nal matter, which is Water, passeth equally through the whole Family of Concretes: and for the celestial Influ∣ence, it is so universal that nothing is hid∣den from the heat of it: so that indeed in this sence it is said to be every where. Moreover, the Stone being the System of the great World, doth in some way or other represent every thing which is or can be perceived by man; I mean in re∣ference to some or other operation, co∣lour or quality, and therefore the Wise have described it almost by all things ima∣ginable, for to every thing in some or other circumstance it hath resemblance.

It is more near in some things than in some.

YEt to speak properly for information, and not to conceal the Secret, we profess that there is but one kind in which our Stone is found, and in number two: understand me not as the Philoso∣pher finds things in his first laborious Pre∣paration,

for so one of the two subjects which being of one kind enter the su∣pernatural work of Generation of our fiery Stone, I say our crude Sperm flows from a Trinity of Substances in one Es∣sence, of which two are extracted out of the Earth of their Nativity by the third, and then become a pure milky Virgin-like Nature, drawn from the Menstruum of our sordid Whore.

Take heed therefore what I to thee write.

ANd now I call God to witness that I will shew you a great Mystery: our Stone is in one part of a perfect nature, which we would exalt into a more then most perfect, and for this end we stand in need of our true Fountain, which I have else∣where described, and shall not now re∣peat: This Fountain hath three Springs, and these are three Witnesses which te∣stifie to the Artist of the truth of his pro∣ceedings; these are the Spirit, the Wa∣ter, and the Blood, and these three agree in one; the Water is a Mercurial Bond, which the Sophisters can behold so far as

the outward shell reacheth, but the wise man can behold his hidden secret Centre: the Blood is of our Green Lyon, which is indeed the greenest or rawest of the three: for it hath no manner of Metal∣line Sulphur, no not a grain, and there∣fore is Totally Volatile, and it is more raw than the common Water, and yet it is called the Blood, for a most secret reason, because it is the seat of the Life, which is the Spirit, as Blood in man is the seat of his Life; yea the Spirit by this Soul of our Green Lyon, is made ma∣nifest, and is united to it, so that though it be very green or unripe, yet that inha∣bits it, which is both pure and ripe, and can and will digest it with the Water, and make both become life with life: Now the Spirit is nothing else but a Chaos, the Wonder of the Wonders of God, which every man almost hath, and knows it not, because as it appears to the World it is compact in a vile despised form; yet is it so useful, that in humane Affairs none can want it: to the Philosopher it appears united to the Blood, that is, of our Green Lyon, which truly is not a Lyon till the

spirit be joyned with it, and then it is made able to devour all Creatures of its kind.

And these three agree in one, they are not absolutely one, mark that; our Fire is not of the matter, and yet it is united with the matter, as if it were of one form with it; and there is an agree∣ment in one, though not a radical union; for the spirit (which is the Fire) is sepa∣rable from the Water and the Blood; and then is our Lyon actually Green, but ceaseth then to be our Lyon, but is the true matter to multiply Emeraulds more glorious than natural.

For if to thee Knowledge never come, Therefore yet shalt thou me not twite.

ANd now indeed if any be ignorant, let him be ignorant; I know not what more to say, and not transgress the silence of Pythagoras. I have told you that our matter is two-fold, crude and fixed; the fixed is by Nature perfected to our hands, and we need only to have it made more

then most perfect, which Nature alone could never perform; nor is there any thing that can thus exalt Tinctures, but our dissolving Water, which I told you floweth from three Springs; the one is a common Well at which all draw, and of which Water many use; this Well hath in it a Saturnine drossiness, which make the Waters unuseful; these frigid superflui∣ties are purged by two other Springs, through which the Water of this Well is artificially caused to run: these Springs make but one Well, whose Waters appear dry, the humidity being sealed; the Well it self is surrounded with an Arsenical Wall, the slimy bottom abounds with the First Ens of Mineral Salt and Sulphur, which acuate the Water of the first Well, whose primary quality is Coldness; be∣ing thus acuated, it becomes so powerful a Menstruum, and so pleasant to the Me∣tals, that for its peculiar Vertue it is cho∣sen for to be the Bath of the Sun and Moon.

For I will truely now thee excite to under∣stand well Mercuries three.

BUt because one Book never is suffici∣ent in this Mastery, to discover all that is to be known, and other Authors write variously of Mercury: Attend fur∣ther what I have to say to thee concern∣ing this point.

We have in our work properly three Mercuries, of which one is to be by the Philosopher prepared, of which I have spoken; and this being joynd with the perfect Body, and set to digest, the Glass is shut, and then in this first Composition is the Matter called Rebis, that is, (two things) to wit in Number, for you may yet separate each from other in its intire nature.

These two being joyned, do operate so within the Vessel till the Compound become a black Powder, which is then called the Ashes of the Platter.

This Powder relenteth into a black Broth, which is called Elixir, or Water extracted by Elixation, which is reiterate Liquefaction.

This Elixir is divided into a more sub∣tile part, which is called Azoth, and the grosser part is called Leton, which is by Azoth washed and whitened.

In Rebis the Matters are confused, in Elixir they are divided, and in Azoth they are conjoyned with an inseparable union.

The Keys which of this Science be.

THese Menstruums or Mercuries are the very Keys of this Science: The first is the Philosophers Key, the other two are Natures Keys.

Reymund his Menstrues doth them call.

THey are called by the wise men Men∣strues, in three respects: first for the secresie of them; as those Lunary Tributes of Women are hid from com∣mon view, so these Mercuries from vulgar Searchers. Secondly for the Progno∣sticks of them; as those in Women beto∣ken maturity to conceive, so these are called Menstrues because they are fit for

procreation. Thirdly in regard of the office of them; as those in Women are accounted nutritive for the Embrion, so our Child is nourished by these to perfect age and strength.

Let me add a fourth reason, and that is, in respect of the time; the Philoso∣phical Preparation will hardly give thee thy first Menstruum fit for thy use in less than a month. And after conjunction thy first Menstruum will begin to hold of the nature of the Body in another month, and then thou shalt see a show of the se∣cond Menstruum; but wait till another month, and thou shalt see thy second Menstruum compleat; then yet wait a third month, and thou shalt see a show of the third Menstruum, which in the fourth month will perfectly exuberate, and then with it thou shalt soon see per∣fected Sulphur of Nature, for it is Fire of Nature; and in this first Exaltation is the white Stone perfected.

Without them truly no Truth is done.

HE then that knoweth not the Secret of our Menstruals, let him forbear the practice of the Work, for verily he may expect nothing but a sophistical De∣lusion instead of the true Work of Na∣ture: He is like a man that would enter an inaccessable Castle without a Key, or shoot in a Bow without a string.

But two of them be superficial.

NOw that you may know our Secrets exactly, we shall faithfully disco∣ver unto you our Experience, as cordial∣ly as a Brother may declare to a Brother; and shall reveal what I never found yet revealed in any Author.

There are in our Mercury three Mercu∣rial Substances, which may well be called Menstrues, the one the more gross part, (which though it be a Water, yet it be∣ing the most palpable part, and visible, may be termed the Body of the Water: the last is a Fiery Form, which is the

Blood of Cadmus; this is a real invisi∣ble form, which is essentially and formally Sol Volatile: the second is the mean Soul, which Philosophers without Equivoca∣tion call Saturn's Child; the middle sub∣stance of these three, are made into one wonderful Mercury, which hath not its like in the world.

Now for the superficiality of the two first Menstrues or Mercuries, and the es∣sentiality of the third, know and under∣stand, for our speech will be very myste∣rious: Know I say, what it is to be super∣ficial, and what essential: Essence you know is invisible, and more formal then material, which doth actuate the mat∣ter, and ripens it; but that which is su∣perficial is visible, and may be seen, and is more material and passive: Now those two first which are superficial, are the Water and the Blood, the essential Men∣strue is the Spirit, which all are in one; yet distinguished in number, though not in kind.

The third Essential to Sun and Moon.

SO then two are material passive sub∣stances, which are united in our so∣phical Mercury; the third is an active es∣sence which is hid in our Mercury, which is essential to Sun and Moon, because it is a Fire, which is Sol volatile; and as the Artist may govern this Mercury, it will digest the passive Principles either into Sol or Luna, at the Philosophers pleasure.

Their Properties I will declare right soon.

I Shall by and by in its place describe to you all the Properties of these three Menstrues, when I come to it; in the mean time take notice that by this Mer∣cury in which are three Mercuries, or Men∣strues, the perfect Bodies will be calcined, and then dissolved into Mercury, which is not then so properly called a Menstrue, for it is the Fruit it self, called Azoth, or Vir∣gins Milk; which is a digestion beyond the Menstrues.

And Mercury of Metals essential, Is the Principle of our Stone material.

THe Bodies when they are dissolved do transmute the foresaid Mercu∣ries by their own ferment, into their own nature, for the Fire of Nature assimilates all that nourisheth it to its own likeness; and then our Mercury or Menstrue vanish∣eth, that is, it is swallowed up in the So∣lary Nature, and all together make but one universal Mercury, by intimate union, and this Mercury is the material Principle of the Stone; for before our Mercury (as it was compounded of three Mercuries) had in it two which were superficial, and the third essential to Sol and Luna only, not to the Stone: for Nature would pro∣duce these two out of it, by artificial de∣coction: but when the perfect Bodies are dissolved, they transmute the Mercury (that dissolved it) and then there is no more repugnancy in it, then is there no longer a distinction between superficial and essential, but all is become essential: And this is that one matter of the Stone,

hat one thing which is the subject of all Wonders.

In Sol and Luna our Menstrues are not seen.

WHen thou art come to this, then shalt thou no more discern a distinction between the Dissolver and the Dissolved; for the Water shall neither ascend nor descend, go out nor in alone, but the Fire of Nature shall accompany it, and the colour of the mature Sulphur, which is unseparably joyned, shall tin∣cture thy Water.

It appeareth not but by effect to sight.

SO that thou shalt never see them seve∣red one from the other, but shalt dis∣cern them by the effect, and by the eye of thy mind more then of thy body There∣fore saith the Philosopher, Azoth and Fire are sufficient for thee in the middle and end, but not in the beginning, for then they are not our Mercury, that is our universally united Mercury. But in

the first days of the Stone, there appear four Elements, of which three are in the Mercury sublimed, and one in Sol, which is counted all for Earth till it be dissol∣ved, and then it fermenteth the Mercury, and makes the three qualities of it, which it hath, drawn from three substances to unite into one Mercury which hath all in it one essential property, and that is So∣lary, which first will shew the Moon in the full, and is the true one matter of all our Secrets, our one Image out of which springs white and red, not bare Sol and Luna, as will spring out of our Mercury, which we prepare with our hands, but the white and red Elixirs, which shew that this Mercury which Nature hath made in the Glass, without our help, is far beyond that Mercury which we pre∣pared with a laborious toil.

This is the Stone of which we mean, Who so our Writings conceiveth aright.

ANd verily he that hath well studied our Books shall understand that this general one Mercury which we call Azoth, is indeed our Stone, which wanteth only digestion, for it is inseparably united, not in a Dyptative Conjunction, which is barely a mixture of the Sun with our Mercury; or Triptative, which is a mix∣ture and union of the Body, Soul, and Spirit, which is before Putrefaction; but Tetraptive, which is the Anatization of qualities, which is the first degree of the white Stone, which will then grow higher and higher, till the Moon come up to the full.

It is a Soul and Substance bright.

THis Stone or Virtue multiplicative is not in relation to the matter, but the form, which doth make the matter to receive and after impress Tinctures: for who could believe that Sol, in which the

virtue is but unary, I mean only suffici∣ent for it self, should by the addition of our Mercury, which in reference to its ma∣terial parts, is below the degree of Sol, and needs digestion, and that only to ma∣turate it to the height of Sol, I say that by the mixture of those two Venerial Tinctures, should be multiplied in a man∣ner infinitely.

Of Sol and Luna a subtile Influence.

WEre it not that this Tincture which in the Mercury is Sol and Luna, were as a Soul, that is, a spiritual thing, it were impossible; it is therefore the very Dos faecunditatis which is in Mi∣nerals (which doth appear in their Luna∣ry and Solary Tinctures) which was put and planted on and in them, in the first Benediction of (Crescite & Multiplicami∣ni) which increasing is in some things juxta quantitatem: This is in quality.

Whereby the Earth receiveth resplendence.

SO then the matter of Minerals is a dead passive thing, in which there is included a Light which is cloathed (vi∣tali Aura aetheria) as I may speak; this form of Light is it which doth actuate and specificate or determine the matter; and this splendor or Light is in all Metals, Sol or Luna, which are conspicuous more eminently in those two perfect Bodies Gold and Silver, but are in other Mineral Bodies more Clouded and Eclipsed with an earthly faeculent interposition between the fulgor and the superfluities, which is the Imperfection of such Bodies; and is accompanied with a rawness and incon∣stancy in the Fire, the Impure carrying away the Pure.

For what is Sol and Luna, saith Avicen, But Earth which is pure White & Red?

SO then Sol and Luna is more formal then material; for the matter is a gross Terrene Substance, but the form of Light purifying the Substance, is a most subtile spiritual thing which doth ennoble the grossness of the matter by a Fire-abi∣ding Tincture.

Take from it the said Clearness, and then That Earth will stand but in little stead.

BUt if this Tincture could be separated from the pondus of the matter, the remainder would be an unprofitable Ter∣restriety: Our work therefore is for to advance this Light by exaltation in the matter; which as it in its simplicity is but in unity, so it may be brought to a Vir∣tue millenary, and gradually so exalted, that the matter would seem to be quite swallowed up of the form; and yet in this exaltation it is not the moles or pon∣dus that is the Solary or Lunary Virtue,

but a Light whose multiplication is not in the increase of pondus, but in the cir∣culation of Natures, till the Heavenly illuminate the Earthly with an immediate Beam, all interposition being removed out of the way.

The whole Compound is called our Lead.

FOr to attain this admirable multipli∣cation Philosophers have found out a most subtile yet very natural Composi∣tion, which hath been not a little sought for by many: this the wise Antients, both to describe the Fountain of these Mysteries, as also to hide the Secret from the unworthy, have mystically called their Lead.

The quality of Clearness from Sol and Lu∣na doth come.

THis Lead, so called from the appear∣ing baseness of its original, is not∣withstanding of an admirable power, for it contains the Bath for Sol and Luna; that is, the Sun and Moon enter into it, and

send out their Tinctures into it, which it receiveth, and like to a fertile Soil enno∣bleth it an hundred and an hundred fold.

These are our Menstrues, both all and some.

THus have I in general given you a description of our Menstrues, which are three, Acetum, Elixir, and Azoth; which I shall now particularly describe.

Bodies with the first we Calcine naturally, perfect.

THe first Menstrue we call our sharp Vi∣negar, with infinite other names, which it will be tedious for to recite; and with this is made our Magical Solution of Sol; this, saith Sendivogius, is (Menstruum mundi in sphaera Lunae toties rectificatum ut possit calcinare Solem.) In this, saith the noble Author of the Hermetical Ar∣canum, is made Eclipsis Solis & Lunae in Cauda Draconis: this is, as Artephius saith, the only Instrument in the World for our Art: for it causeth the Sun to pu∣trefie; that is, it loseth its hard compa∣ction,

and makes it to be an impalpable Powder, as saith the truth-telling Flam∣mel. In this Calcination, as all Authors testifie, and our own Experience hath taught us, Natures are united, Colours are mingled, and one holds of the other, and this is the period of the first Men∣struum, which ends in this Circulation.

But none which been unclean.

THis Blackness many erroneously con∣ceive to be uncleanness, but it is not so, for it is only the Sepulcher of our King; in which, though he seem to have lost what he was, yet from hence he shall arise what he never was before.

Except one.

ANd verily there is nothing of an un∣clean nature that entreth our Com∣position except one thing, which is the In∣strument moving the Gold to putrifie; and in regard that it doth naturally incline the Body to putrifie, and is as it were the very grave of it, it is called by some Philoso∣phers

Aqua foetida, and by some Mortis Im∣mundities; yet indeed it is not in its own nature unclean, but made pure, as pure as the Art of the Artist can make it with the help of Nature, joyning Consangui∣nty with Consanguinity.

Which is usually Named by Philosophers their Lyon Green.

THis hidden Body, or rather Chaos, the Philosophers have highly extol∣led and deeply concealed, but they usu∣ally call it their Green Lyon, which many mistaking apply to Venus, and some to Vitriol, which is all one in a manner, Vi∣triol being only Copper corroded by an embryonated Salt; but Fools, saith Rip∣ley (in his Errors) call it the Green Lyon. I shall discover this Subject to you, so far as I dare, in this following Song.

The Learned SOPHIES FEAST.

WHoso would lasting and eternal Fame Deserve; Learn thou the Lyon Green to tame. Put this before you can by Art attain, To study him to know thou must be fain; Nor is it, trust me, for a stupid Fool, Nor yet for one brought up in vulgar School, I shall him therefore lively out pourtray, Lest from this Banquet you go lean away. This Song I stile the Learned Sophies Feast, Prepare your self to come a worthy Guest: With Mind attentive to my words give heed, Lest you, instead of Meat, on Fancies feed. This horrid Beast, which we our Lyon call, Hath many other Names, that no man shall The truth perceive, unless that God direct, And on his darkened Mind a Light reflect.

Tis not because this Subject doth consist Of Animal Components (he that list May well conceiv••) that we do therefore use The name of Beasts; nor is it to abuse The Readers; he whoever so doth think, With stupid Sots himself doth hereby link. But it's because of the transcendent force It hath, and for the rawness of its source, Of which the like is no where to be seen, That it of them is nam'd the Lyon Green. Now listen, and I shall to you disclose The Secret, which times past hath like a Rose Been hedged so on every side with Briars, That few could pluck it at their hearts desires There is a substance of Metalline Race, If you the matter view, whose louring face A Sophister would at first sight so scare, That he it to approach would never dare; The form that s visible is very vile, And doth Metalline Bodies so defile, That none to see it could be brought to think That thence should spring bright Phoebus Pearly Drink: And yet, O strange! a wonder to relate, At this same Spring naked Diana sat. Who horn'd Acteon for his ventrous peeping, This Spring two dreadful Beasts have in their keeping;

Which drive away rash Searchers to their wo, Them to inchant, the Art who do not know. Yet further for to answer your desire, I say this subject never felt the fire Of Sulphur Metalline, but is more crude Then any Mineral, which doth delude Th' unwary, and in Fire fugitive 'Tis found th'impure away the pure doth drive; And its Components are, A Mercury Most pure, though tender, with a Sulphur dry Incarcerate, which doth the flux restrain, And as in shackles doth the same detain. This Sulphur with malignant qualities Doth so the Mercury infect which with it lies That though they have no fundamental union, Yet hereby is debarr'd the sweet communion Which otherwise would surely intercede Between this Virgin-Nymph, which we call Lead And her dear Sister which in Silver streams Runs down abundantly, then should the beams Of bright Apollo cause the Dews which fall From these commixed Waters, from the tall Aspiring Mountains, gliding through the Vales, Fire to conceive of Nature, which avails To warm the Bath for Sol, in which he may Descend and wash, and with fair Phebe play,

Till flesh and youth renewing, they be able To shine with glory, aye multiplicable. Know then this Subject, which the sure Base Of all our Secrets is, and it uncase; And chuse what thou shalt find of greatest price, Leave Sophisters, and follow my advice: Be not deluded, for the Truth is one, 'Tis not in many things, this is our Stone. At first appearing in a Garb defil'd, And to deal plainly, it is Saturn's Child: His price is mean, his venom very great, His constitution cold, devoid of heat. Although 'tis mixed with a Sulphur, yet This Sulphur is combustible, to get Another Sulphur Metalline and pure, And mix with the Mercurial part be sure. This Sulphur in the House of Aries seek, There shall you find it, and this is the Greek Alcides, which with Jason Journey took To Colchos, this is it which never Book As yet reveal'd, and yet I will proceed, And greater Mysteries unfold with speed. Our Subject it is no ways malleable, It is Metalline, and its colour sable, With intermixed Argent, which in veins The sable Field with glittering Branches stains.

The pure parts from the impure, thou shalt never With Fire or Water for this work dissever Nor with the hardest Iron dig it thence, For Steel 'gainst this affordeth no defence. So easily as any little Boy A Giant can suppress, this can destroy Alcides Brest-plate, with his Target stout, And put opposing Armies to the rout Of Swords and Spears, O wondrous force, and yet The Sages this have seen, when they did sit In Council, how this Fury they might tame, Which (as unparallel'd) they then did name Their Lyon Green, they suffered him to prey On Cadmus Sociates, and when the fray Was over, they with Dian's Charms him ty'd And made him under Waters to abide, And wash'd him clean, and after gave him Wings To fly, much like a Dragon, whose sharp Springs Of fiery Water th' only way was found To cause Apollo his Harp-strings to sound. This is the true Nymphs Bath, which we did try, And prov'd to be the Wise Mens Mercury.

IN this Song you have the Lyon Green so described, that more I dare not, more I cannot, unless I should pen you down the Receipt verbatim, which God and Reason forbids.

He is the mean the Sun and Moon between, Of joyning Tinctures with perfectness.

LEarn then to know this Green Lyon and its preparation, which is all in all in the Art, it is the only knot, untie it, and you are as good as a Master; for whatever then remains is but to know the outward Regimen of Fire, for to help on Natures internal Work.

As Geber thereunto beareth witness.

MOreover be not various, seeking that in many things which is verily but in one thing; for in all the world there is not any one subject but this: Ripley, after the Rehearsal of all his Errors, tells you, That he never saw true Work but one: And Geber, Exacte (inquit) singula

sumus experti, idque probatis rationibus & nihil invenimus praeter solam unctuosam humiditatem penetrantem & tingentem, &c. And Artephius saith, There is no other subject in the World for this Art, naming it, although in a Philosophick manner, wonderous subtilly. I counsel thee, with Ripley, to learn to know this one thing which I have faithfully decla∣red, and I know what I have declared ex∣perimentally to be true: He that under∣stands me will have cause to thank God and me for what Light I have given to Ripley: He that with me understands Ripley will easily discern.

With the second which is an humidity Vegetable reviving what earst was dead.

OUr second Water, or Menstruum, or Fire, is our Elixir, which is an Elix∣ation of our Matters, or drawing forth the Tincture out of our dissolved Bo∣dies; which doth cause our dead Body to rise, and to spring forth in Sprigs and Branches, like to the tender Grass in the Spring out of the Field; and this so long

until an intire Triptative Union be made of Body, Soul and Spirit. In this opera∣tion our Body of the Sun hath its dead moles turned into a living quick active Spirit, and our Compound after death be∣gins to sprout, and to shew its true Vege∣tative nature, it is indowed with a green Colour, which is the sign of the growth of all things.

Both Principles Materials must loosed be.

HEre your Natures are changed, and hold one of another, and become one inseparably; that is, the Solary Na∣ture is no to be divided from the Mer∣cury, nor the Fire from the Water, but with one the other is always moved; and so though there yet be a superius and an inferius, an ascendens and subsidens, yet now quod est superius est sicut id quod est inferius.

And Formals, else they stand in little stead.

NOw between the two Extreams of Mercury and Sulphur, you have a marvellous medium ingendered: now the form of Gold is taken quite away, and it hath at present an accidental imperfect form, which is the mean through which it passeth to its transcendent perfection.

These Menstrues therefore know, I thee reed.

LAbour with all thy might to attain the skill of these two first Menstruums Theoretically and Practically; the first is to be by thee prepared and proportioned in the beginning, before thou attempt any thing. When thou hast the true Nymphs Bath, then joyn this Spouse with her beloved Husband, and see if she will make his Body fall to sunder in impalpa∣ble Atoms: Then let Saturn be thy Cham∣berlain, and let him gather together these dissevered members, and of them make one broth, in which is blackness com∣pleat, after which followeth greenness;

and then shalt thou know that thy Com∣pound is by the living God endowed with a vegetable Soul.

Without the which neither true Calcination Done may be, nor true Dissolution.

HE who knoweth not the Mystery of these two Menstrues, can never at∣tain either to Calcination or Dissolution of the Philosophers: The Mystery of the first consists in the acuating of thy Vine∣gar with the Blood of our Green Lyon, and the Soul of the Fiery Dragon, which is by seven Eagles, which are seven Co∣hobations and Depurations of thy femi∣nine Sperm, till it conceive a spiritual seed, or true natural heat, to animate thy young King.

The Mystery of the second Menstrue consists in the true proportion of thy first Water, with its own Body, and the ad∣ministration of true heat external, by which the combat between the Eagles and the Lyon may be stirred up; thus shall the Duel be ended, the Lyon rent in pie∣ces, and the Carrion of its Carcass shall

kill the Eagles; and out of these Atoms shall the second Water be made apparent by Dissolution.

With the third Humidity most permanent.

THe third Menstrue is by Artephius cal∣led the second Water, for our se∣cond he doth joyn together with the first; although where he doth particularize the three Fires, he doth then distinguish three Menstruums.

The like course many Philosophers have used in the description of their Ope∣rations, some omitting the first, or at least confounding it with the second, for the greater obscuring of the Art.

But we have (beyond what any have hitherto performed) particularly insisted upon the three in order, and have taken more pains in the discovery of the first, because the wise Ancients have taken such pains to conceal that most; and after that we have made an orderly proceed∣ing to the second, which we have in like sort handled, and this being performed, we do now address our selves to the third.

This is called by Ripley a most perma∣nent Humidity: and note by the way, that the first Water is called by Authors a permanent Water likewise; but take notice that there is a different reason for each denomination; for first of all, all Mercury is Water permanent, that is, the parts have no Heterogeneity, they will not leave one another in the examen of the Fire, but either all flyes and is uncon∣stant, or else all abides and is constant in the tryal of Vulcan: and so is our first Menstruum. And in this our Mercury and Common Mercury agree, besides the iden∣tity of matter, for it is the form only that distinguisheth them. But in the next place, our Water is permanent with the Body, which Common Mercury is not; that is, it by digestion doth unite, not only adhere to it, so that both together do make one Individuum, which is done by our secret Conjunction. But lastly, when the Body is thus by our Water re∣duced, at last it comes that the four Ele∣ments are united in this Water. After Putrefaction and Purification, which is the last most laudable Tetraptive Con∣junction,

and now the Tincture is the Spirit, and the Spirit is the Soul, and the Soul is the Body, and all these are one.

Incombustible and unctuous in his Nature.

THis is our true Incombustible Mer∣cury, for it is totally purged from all its burning faeculency; Gold though it be a pure Metal, in respect of others which are imperfect, yet compared with our Stone it hath also its faeces; but this when it is taken away by Putrefaction and Ablution, then becomes a total sepa∣ration of what is precious from what is vile, and as the Philosopher well saith, In the troubles of this our stormy Sea, all that is pure will ascend, and all that is impure descend, and will abide in the bottom of the Vessel in the form of a combust Earth; then is made the new Heaven and the new Earth, pray to God then that thou mayst see when there shall be no more Sea. Yet I say before thou hast this final Inceration, thou hast this most incombustible Menstruum, and most permanent, in which Nature and Art

have conspired and made a Purification, beyond what Nature alone could ever have brought to pass.

Therefore this Mercury, though it be liquid and in the form of Mercury, it is notwithstanding Unctuous, that is, great with Child, which Child is Sulphur, which Sulphur it will in the end bring forth, and shall then be sealed up in the belly of this Infant, which is when all is fixed, and Mercury is then hidden under the fixity of Sulphur.

Hermes Tree unto Ashes is burnt.

IT doth therefore naturally incline it self unto Inceration, for Earth is the Nurse of our Stone, and in it is its virtue attained, and its perfection intire, accor∣ding to noble Hermes in his Smaragdine Table; Vis (saith he) ejus est integra fi versa fuerit in terram. By vertue of this third permanent pure incombustible Wa∣ter, thou shalt at last attain a total In∣ceration; for this Water though it be wholly Mercurial to sight, yet hath it in its own Bowels its own Sulphur, nay it is

all Sulphur, and that all incombustible. This work is called the burning of Her∣mes Tree to Ashes, which is done thrice; first, into a black unctuous Calx, as im∣palpable as Atoms, which are only to be discerned in the Sun-beams: secondly, into a fine white Calx, in which is the Moon in the full: the third, a red Calx, in which the Sun is Orient. Now know that the first Calcination is from the ver∣tue of the Sun, in which the Sun seeks to rise, but by reason of the equal opposi∣tion it finds from the water, it is be∣clouded, and after through the interpo∣sition of the Earth, totally Eclipsed.

This Fire therefore, because of the mixture of it with the natural Fire of Sol, which is in it dissolved, is called un∣natural; the first Fire of our Water is called Fire against nature, and the Fire of the Sulphur of the perfect Body is cal∣led Fire of nature. In this operation, through the power and will of the Al∣mighty, the Body which hath been so long dead, is by this Water quickned, and actually sprouts like to a Vegetable; for when the pores of it are opened by

the moistning of our Water, it straight begins to follow the Spirit upon the Fire, the Spirit then doth mount aloft; which the Body thus made tender cannot fol∣low, but as the Poet saith, non passibus aequis, as a Son that is little followeth his Father. It therefore in a token of its friendship with the Water, doth bud forth like to the tender Frost upon the surface of the Earth, and retains a quan∣tity of the Water with it self, occupying a middle room between the bottom and the top; in which respects the Philoso∣phers have called it their Soul, which to shew its union to the Body, riseth no higher then it can have a root or Basis below; and to manifest its love to the Spirit, it doth as it were climb after it higher and higher for its season, until at length it return from whence it came: And verily this Soul is the Magnetical Medium between the Spirit and the Bo∣dy, which doth desire the Spirit as its true drink; and therefore as it grows dry, it doth attract the greater drops of sweat, which falling to the Earth, arise in a pleasant fume, and do moisten the

growing virtue with a pleasant dew, by reason of which it grows every day more and more.

This Tree of ours some have compa∣red to one thing, and some to another; some to a Cypress or Fir-Tree, which indeed may seem to resemble it; others to Haw-Thorn Trees, as Ripley in his Gate of Cibation; others to Shrubs and Bushes, others to thick Woods, and in these Woods, saith Lambsprint, there is a Beast all over black. I confess there is a similitude between our Germination, and all these; others, because of the Humidity of the Compound, which is ever and anon returning by drops, have likened it to a moorish low Bog, in which Rushes grow, and Toads keep; others have called it their Coral, which is in∣deed the fittest comparison, for in our Tree there are Shoots and Sprigs, with∣out any thing that may be properly likened to Leaves: as then Coral is an union of a Vegetable and a Stony na∣ture, so is it in our Tree, (for Stones and Minerals are of one Composition) our Tree is Metalline, and yet through the

power of God it seems to Vegetate. 2ly. Coral grows under the water, where one would think no Vegetable could grow; ours also grows in a heat in which no Vegetable but it self can grow. 3ly. Coral hath many Sprigs and Bran∣ches without Leaves; so is our Tree. 4ly. Coral as it is under water hath a most exquisite biting tast, which in the Air it quickly loseth; so our Stone, or Tree Metaline, in its place is of a pon∣tique Fiery nature, but taken out, it in a short space loseth the same irrecovera∣bly. 5ly. There are five sorts of Coral, the common Gray, the Milk White, the Green, the Bloud Red, and the Black; so our Tree is at his periods of all these colours, and in this form, which Tree by the heat of the Fire is dryed to a Calx, which is called the Ashes of Hermes Tree. Lastly, Coral is more heavy then any other Vegetable; and so is our Tree be∣yond all Vegetables, yea and Coral it self, in ponderosity. It was not there∣fore a fortuitous comparison that Philo∣sophers named their Mastery the Tree of the Hesperides, nor is it in vain that they

bring in Jason pouring Broth at the Root of it to attain the Mastery; for verily the wise Philosopher (noted by Jason) so governing his Fire, that the Lunary or Water of the Moon may return to the Earth in which these Trees grow, the Earth will at length be so dryed by the heat of the Sun, that it shall afford the Tree no more moisture; then shall the Tree it self be calcined by the prevailing heat, into a Powder impalpable, first black, then white, then red. Therefore is our little Glass by Flammel in his Sum∣mary named the Philosophers Garden, in which the Sun riseth and setteth, and the Philosophers Tree is moistned with the dew of Heaven day and night without intermission.

It is our natural Fire most sure.

THis Mercury drawn out of the Sun is the true natural heat, in the acua∣ting and stirring up of which is the whole secret of the Mastery; this is the honou∣red Salt, when this is made to appear thy operations will be so admirable, that they

will take up thy whole worldly content, and with their variety the time will seem so short, that thou wilt not take notice of any tediousness in the passing of it.

Our Mercury, our Sulphur, our Tincture pure.

THis is our Mercury which cannot be attained with money, which is no∣thing but Sulphur, and Sulphur which is nothing but Tincture, in which all Ele∣ments are proportioned perfectly.

Our Soul, our Stone born up with wind, In the Earth ingendred. Bear this in mind.

THis is our Body, which is now be∣come all Soul and all Spirit, all the pure parts are separated now totally from the uncleanness of the dead; it is our Stone, though it be as yet volatile, yet it hath all in it essential to our Stone, and therefore though it fly and sublime for the space of seven times, yet his Nurse is the Earth, and therefore to it as to its Nest it returns, and in seven sublimations what was before all Heaven, will now

become all Earth. And this is the period of all the Rotations, and Natures con∣summation.

This Stone also tell thee I dare, Is the vapour of Metals potential.

ANd now if any should demand of us what our Stone is, we shall answer him, that it is Gold digested to its height of purity and perfection, through the co∣operation of Art and Nature; but the means to get this, is to learn to turn thy Body into a vapour, that is, into Mercury, which then ascends in form of a vapour.

How thou shalt get it thou must beware, For Invisible truly is this Menstrual. Howbeit with the second Water Philosophical, By separation of Elements it may appear To sight in form of Water clear.

BUt the means to attain this is not a light work, it requires a profound meditation, for this is the Seed of Gold, (which as the Poet sang, reclusa resedit longius) it is involved in many links,

and held Prisoner as it were in a deep Dungeon; so that as the noble Sandivow hath it, it is the work of a very wise Philosopher to let loose Sulphur; he that knows not our two first Menstruals, is altogether shut out from attaining to the sight of this third and last Menstrue; yet he who knows how to prepare the first Water, and to joyn it to the Body in a just pondus, to shut it up in its Vessel Philosophically, until the Infant be for∣med, and what is the greatest of all, to govern his Fire dexterously, so as to che∣rish Internal heat with External, and can wait with patience till he see his signs, he shall see the first Water will work on the Body till it hath opened the pores, and extracted partly the Tincture of Sol, which as it comes out gradually, so it contests with the first Fire against Na∣ture, so long till they be reconciled in an imperfect medium; in which they, like to weary wounded Combatants, lye gasping and panting for breath, and at length dye; and then appears the second Water of the wise, which doth ascend and descend so long till it ruine the dead

Carkass, and then a Soul comes into it, and it vegetates and circulates, and chan∣geth colours so long, till Blackness vanish∣ing there be made a perfect union and universal temperament of Elemental qua∣lities, never more to contend together: then the whole Compound for a time appears like to a new glorious Water, glittering like Oriental Pearls, and Fish-eyes.

Of this Menstrue by labour exuberate, With it may be made Sulphur of Nature.

THis is it which Raymund calls his Mercury exuberate, as much as to say, Mercury with Child; Artephius cal∣leth it, the Salt pregnant, for it hath Sul∣phur actually hidden under the Mercurial quickness; therefore it by digestion is easily turned into our Stone, which is Sulphur, or Fire of Nature.

If it be well and kindly acuate, And circulate into a Spirit pure, Then to dissolve thou must be sure Thy base with it in divers wise, As thou shalt know by thy practise, That point, &c.

THis Mercury thus renovate or new born, may by the Philosopher be diversly handled; for he may take his work from the Fire, and circulate and cohobate this Mercury by a peculiar ope∣ration, which is partly Mechanical, till he have a most admirable pure subtile Spi∣rit, in which he may dissolve Pearls and all Gems, and multiply them or his Red Stone, before it be united with a Metal in projection for the making of Aurum Potabile. And in this Mercury thus cir∣culated, is doubtless the Mystery of the never-fading Light, which I have actually seen, but yet not practically made. In a word, every one who hath this exube∣rate Mercury, hath indeed at command the subject of wonders, which he may imploy himself many ways in both admi∣rably

and pleasantly. And certainly he that hath this, needs no information from another; himself now standing in the Centre, he may easily view the Circum∣ference, and then operation will be, next to the Spirit of God, his best Guide. Know then, that if thou be a Son of Art, when thou art once arrived hither, thou art so far from being at the end of thy search, (unless thou make Gold to be thy final object, and so thou shalt never come hither) that thou art but now come into the Mystical School of the hidden wonders of God, in which thou mayst every day see new Miracles, if thou be studious and desirous of know∣ledge, which all Adepti are; they prize skill before any earthly thing, and there∣fore refuse Honour and Pomp, and retire only to the beholding of God and his Works, in this admirable Looking-glass of the most hidden Mysteries of Nature.

For so together they may be circulate, That is, the base oyl and vegetable Menstrual, So that it be by labour exuberate, And made by craft a Stone celestial.

YEt doth not wisdom come naked, but with her she brings riches and length of days; for this exuberate Mer∣cury is an Hermaphrodite, and may with∣out taking out of the Glass be circulated into a fifth Essence.

Now the union between the two Prin∣ciples, is the very true cause of this cir∣culation; for though in this last Men∣struum there is an inseparable oneness, yet the Components do give each their most noble quality to exalt the transcen∣dency of our Medicine. The extreme Components of this third Menstruum, are the Sulphur and Mercuriality of the second; as the first Menstrue, and Sol our Body, were the extremes of the se∣cond. The base oyl, our Sulphur is called, for he is the unctuous Dragon, or Earth which lyes at bottom without wings, and is the Basis as it were of the Work. The

Mercury is called Vegetable, for that it flyes and returns, and makes the Earth to sprout and bud with tender branches. These two (the base oyl or Sulphur, and the vegetable Menstrue) at last make one intire indivisible substance, which is of an Hermaphroditical quality, the Man is the Woman, and the Woman the Man; the Sulphur the Mercury, and the Mercury is the Sulphur; in this respect the Earth flyeth as if it were Heaven, and at length the Heaven will precipitate in the form of Earth, and then is our work at an end, there is the Harvest in the South, when the glorified Soul is become a spiritual Body, which is called our Stone of Pa∣radise.

Of nature so Fiery that we it call, Our Basilisk, or our Cockatrice, Our great Elixir most of price. For as the sight of the Basilisk his object Killeth, so slayeth it crude Mercury, When thereupon he is project, In twinkling of an eye most suddenly. That Mercury then teyneth permanently All Metals to Gold and Silver perfite. Thus guide thy base both red and white.

THis Heavenly Earth is true Mineral Fire, which is then resembled to the Sun in its Summer Solstice; it is called Venom, because it penetrates Metals so wonderfully; it is called our Basilisk, our Cockatrice, our Tyrian Poison, though in∣deed it be an excellent Medicine, in which respect it is called our incompara∣ble inestimable Elixir. But the denomi∣nation of Basilisk it retains from its sud∣den operation upon Mercury; for it pe∣netrates it in projection, as warm Oyl runs into sinking Paper, even to the pro∣fundity of it. Let thy Mercury therefore be taken as it is crude bought at the

Apothecaries, and thou shalt set it in a Crucible to the Fire, in such a heat as the Mercury may not fume; and when it is so hot that it is ready to fly, which you shall discern by a spurtling noise, throw upon it of your Medicine as much as will teyne it, and you shall see that in a mo∣ment it will enter it, and straightway the Mercury loseth its flux, and stands con∣gealed. Then it is to be melted by a Fire of fusion, and you shall find pure Gold or Silver, according to the quality of your Medicine. But if you cast your high Elixir in too great a quantity on Mercury, you shall find in the Crucible after projection, a brittle mass of the qua∣lity and colour of the first Medicine, only of a lower virtue, which then you may project upon any inferiour Metal, and it will transmute it into most perfect. This operation is not apparent or to sight, as is the work of Sophisters, but it is both inward and outward, for it transmuteth into a perfect species, and not only to shew. This is the way of projection both of thy white and thy red Quintessences, first to cast them upon Sol or Luna, ac∣cording

as thy Medicine is, and after that to make projection on Mercury again and again, till you find the true extent of the virtue of your Stone.

Aurum Potabile thus is made, Of Gold not commonly calcinate.

ANd now I come to the second reward that Wisdom doth bring with her, and that is length of days; and here I have transposed some few Verses of Rip∣leys concerning Aurum Potabile, that what he saith in this point may be repre∣sented in view together, Method inviting me to it. Some propound the Medicine of Aurum Potabile to be Extracted out of Sol pure, by corroding with Aqua Re∣gia, and afterwards levigating it by rei∣terate Calcinations in the Fire, and ma∣nual Contritions. This Calx so subti∣lized, some attempt to resolve by Men∣strues, (as they call them) but in vain, there being only one Menstruum that hath the power to resolve both Gold, and all sublunary Bodies, to their first matter. Paracelsus the first Author of this, did

name this dissolving Water his Alkahest, his Ignis Gehennae, his Corrosivum specifi∣cum, with many other names. This Me∣dicine thus made of Gold by the Alka∣hest, as it is Philosophical and real, so it is very excellent, and known only to the Adepti.

Yet this is not our great Medicine, for this being but a resolution of Gold in its unary simplicity, doth afford to us only the most exquisite Medicine that is in Gold, as it is made and left by Nature, which partly for its simple vertue, and partly for its Metallick determination, doth not enter our Constitutive Princi∣ples, and consequently cannot touch or reach long life.

But of our Tincture which will not fade, Out of our base drawn by our Menstrue circulate.

BUt when as we have by our Art exal∣ted Gold from an unary to a mille∣nary perfection, and advanced it from its gross corpulency to a Spiritual Tincture, which is unfading, and of all Sublunary

things the most durable, then out of this so glorious and triumphant in an uni∣versal virtue, we do make an Oyl so cal∣led by us, (though it be permiscible by mixture in any Liquor) which Oyl is the very Tree of Life, which prevails and triumphs over all the Miseries in the world. For it is not Metallum, but transcending all Metalline things: This Tincture is extracted out of Gold, not as Tinctures are drawn by the Sal Circula∣tum of Paracelsus, but by an universal changing of the Sickness of the Metalline off-spring, into a true posture of Health; by which means it is able to heal all Me∣talline Bodies from their Leprosie, and being resolved by its own Vegetable Hu∣midity, which is our first Menstrue, circu∣lated till the Water have a ferment from the Bodies, and the Bodies from the Wa∣ter, it will give a Spiritual Tincture, sparkling like the flame, to tast most sweet, to smell most pleasant, the most incomparable Treasure of the whole World.

And for thy first ground principal, Ʋnderstand thy Waters Menstrual.

NOw I return to that which went be∣fore concerning this Medicine, which I passed over in that place, that I might here bring it in together; and indeed he who will know this Mystery, he must in the first place learn to know his Men∣strual Waters, for without this know∣ledge he can never come to this Mastery; for with the third Menstruum, (count∣ing three according to Ripley) or the second Water, (making the first and se∣cond into one, with Artephius) is this fragrant Balsam made: And verily the whole is but Cohobation, the first Water being cohobated so long upon the Bo∣dies, till it receive from them a quality of natural heat; yet so as that the qua∣lity of its own Fire, which is corruptive, and so against Nature, be mingled in way of action and passion with the natural Fire. This makes a Fire innatural, and is the second Water, in which colours rise and set frequently, and then by cohoba∣ting

it till Fire of Nature have wholly subdued his Adversary, and made a per∣fect peace and union with it. Then all is Fire of Nature, then the Clouds are scat∣tered and the Light appears; and this is our third Water, the subject of wonders, which being one alone, doth from that time all operations within it self, con∣gealing, relenting, calcining, exalting, subliming and fixing all Elements, being linked here inviolably to the making up of that great Mysterium magnum, which Paracelsus described, but knew it not; we both know it, and have seen it, and what we do know and have seen, we do faithfully relate.

And when thou hast made Calcination, Increasing not wasting moisture radical, Ʋntil thy base by oft subtilation, Will lightly flow as Wax on a Metal. Then loose it with thy Vegetable Menstrual, Till thou have Oyl thereof in colour bright.

THerefore labour thou to bring thy Gold to a Calcination, not by Cor∣rosives, but by Mercury, not into a Pow∣der

red and dry, but into a Calx black and unctuous, and multiply moisture by our true Virgins Milk; then circulate these Natures together, till they will flow like unto Wax upon a Plate of Metal, which is the sign of the true Tincture of Luna. Continue thy Fire till the fixt again relent of its own accord, till the dry become moist again, and till a Soul return; then shall thy Tincture proceed forward to a new Germination, and shall be indowed with a Vegetative Soul. Go∣vern thy Bath sweetly, until thou have a Tincture of Citrine, which is a sign that thy Water is now impregnated with the Oyl immarcessible.

Then is that Menstruum visible to sight.

THen shalt thou discover what before was hidden, and see what before was invisible, and shalt say with the Phi∣losopher, O Nature, how thou makest Gold volatile that was most fixed! There∣fore have they passed one into another.

An Oyl is drawn out in the colour of Gold.

THis is our Virgins Milk of the Sun, which is yellow; with this and our perfect Tincture, we make our Blessed Oyl, which hath not its Peer among all the works of God, next to the Immortal Soul of man, the Glass of Tri-unity, the Sabbath of perfection. O happy they that attain to it!

Or like thereto out of fine red Lead.

YEt a succedaneum of this noble Medi∣cine is found in the loyns of Saturn, in the bowels of our despised Infant, which some true and loyal Sons of Na∣ture, through the great mercy of God, have attained without knowing our great Arcanum, which a man would think marvellous.

This is our red Lead, our Mercury essencificate and coagulated into a chaos of Spiritual Gold, and after dissolved into a quintessence as red as Bloud; which because it is made out of the very

Essential Mercury of our Stone, which is our first Water, I shall leave it undisco∣vered, which otherwise (if it might be explained without danger of prostituting the other Secret to unworthy people) I would for the good of Mankind pro∣claim it with Trumpets.

Which Raymund said when he was old, Much more then Gold would stand in stead.

THis Oyl or Quintessence, this Balsam of Health, we do therefore prize for its wonderful virtue, not so much for that by means of it Poverty, that great snare, may be avoided, but for its won∣derful prevailing excellency against all Diseases both of body and mind, as wit∣nesseth Lully, Trevisan, Artephius, with that excellent Book intituled Aurea Hora, or Consurgens Aurora.

For when he was for Age near dead, He made thereof Aurum Potabile, Which him revived as men might see.

BY vertue of this Quintessence Arte∣phius testifieth, that he lived above a thousand years: Flammel also recor∣deth of it, that it triumpheth over all the Miseries of the World. Johannes de Laznioro is more bold, and saith, that if in the Agony of death a man should tast but a Grain of it, all the mortal Pestilence would depart from him.

Since then this Knowledge is so won∣derfully profitable, being the very Look∣ing-glass of Nature, the Antidote against Poverty and Sickness, and consequently the Cut-throat of Covetousness, Pride, Ambition, and such like sordid Affecti∣ons, who would not bestow a little time in the Inquiry of it? In which let me assure thee in the very words of Trevisan, the Art is so plain, that if it were na∣kedly described it would be contempti∣ble. And yet in vulgar Mechanicks, how frequent is it for men to serve seven,

eight, yea ten years Apprentiship to at∣tain them? And in some that are a little more ingenious, how frequently are con∣siderable sums of Money bestowed to boot? Yet in this noble Art, so far ex∣celling all Humane Sciences as the Sun doth a Candle, who will imploy himself with diligence? unless it be some Money-minded Sots, who seek only for Riches; and yet how soon are even they weary? So that few or none persist in their In∣quiry, save a few Roguish Sophisters who live by Cozening; by reason of such the Art is scandalized, and ill spoken of: Yet trust me, for I speak knowingly, the Art is both true and easie; yea so easie, that if you did see the Experiment, you could not believe it. I made not five wrong Experiments in it, before I found the truth, although in some particular turnings of the Encheiresis, I erred oft; yet so, as I in my error knew my self a Master, and in less then full two years and a half, of a vulgar Ignoramus, I be∣came a true Adept, and have the Secret through the goodness of God. And that this is true, there are those alive that can

bear witness to this my writing, which I penn'd for the sake of the Ingenious, that they may have Ariadne's thread stretched out to guide them; so with the blessing of God they shall by their own Experience see and know, that I wrote nothing but what the Light of Experi∣ence (far beyond all imaginary conje∣ctures) hath taught me to be true.

ANd now my Muse, let it not irksome seem To thee of Natures Mysteries to sing, Those hidden Mysteries which many deem Nought but delusions with them for to bring. This is th' opinion of the Vulgar rude, To whom there's hardly any selcouth thing, But seems a Juggling trick, that would delude Their fancies with an empty wondering; Therefore against it they with thundering words do ring.

There is a fiery Stone of Paradise, So call'd because of its Celestial hew, Named of Ancient years by Sages wise Elixir, made of Earth and Heaven new,

Anatically mixt; strange to relate, Sought for by many, but found out by few; Above vicissitudes of Nature, and by fate Immortal, like a Body fixt to shew, Whose penetrative vertue proves a Spirit true.

His property is as the Sages told, Metals imperfect (which before would burn) Six to transmute into most perfect Gold, And five into the finest Silver turn, Not equalled by Metals of the Mine; Which while some seek, they madly seem to spurn The pricks, which proves in th' end a bad design, And gives them cause sadly at length to mourn, And to bewail their destiny like men for∣lorn.

For why, they do not well premeditate The nature of the thing they would attain; The only thirst of Gain doth animate These Gold-adoring wretches, who main∣tain Their mad expence with many a cursed lye,

Nor from false perjury will they refrain: Thus they allure fools by flattery, To trust their dotage for the hope of gain, This last so long, till in the suds they both remain.

Then Covetousness wrangles with Deceit, And curses him for all his lewd expence: The other being conscious of his cheat, With subtle words doth make a sly defence. But what is past can never be recall'd, This grieves the Churl, who vows for that offence He'l have the Jugglers future pranks forestall'd, Lays him in Gaol, O monstrous change! from thence The great Stone-maker through a Grate doth beg for pence.

But he who will a studious Searcher be Of Truth, let him such Sophisters eschew, And if he will but be advis'd by me, Of false ways I'le him warn, and shew him true. Beg humbly of thy God to be thy guide, For thou must pass through hidden ways, by few

Traced; and that thy suit be not deny'd, Intreat of him thy heart for to renew, Thus qualifi'd thou mayst thy Journey never rue.

Next learn to know the different Kingdoms three, In which all sublunary things are wrought, Ʋnveil the hidden Bodies, whose degree Is noble, though their place full low be sought; In which respect they bear the Planets names, And they to such a Virtue may be brought, Which answer may the painful Chymist's aims, And it perform, which will surpass the thought Of the rude Vulgar, who by only sense are taught.

The Wise mens Books with diligence peruse, From which, if diligent, thou mayst discern What substance 'tis they for their Matter chuse, Also their hidden Agent thou mayst learn.

They tell thee eke what things thou shouldst refuse, And of erroneous Works they will thee warn; Their counsel take, so shalt thou never lose Thy cost ne labour; also thou mayst earn Riches and Health, the one to other subaltern.

Yet pains and labour see thou do not grudge, Nor cost, although a little will suffice; Yet Truth at first to find thou may not judge, 'Tis well if faults at length will make thee wise: Nor be thou over-heady to believe The Shell of words, which them who are not nice To sever Truth from Falshood, do deceive, That they to win a shadow lose a prize: To sever Corn from Straw I therefore you advise.

And if you please to take me for your Guide, I'le you unto a goodly Castle lead, A Castle which to hold all proof is try'd, So that there's none within its Walls may tread But he who favour'd is with special Grace, No other title any one may plead:

And she who is Queen-Regent of the place, Is Nature call'd, she in Jehovah's stead Doth sit and rule, for she next under God is Head.

This Castle round by force Inexpugnable, Whose Composition's Homogeneal, Immortal ever stands, that none is able To conquer it by force, though fraud withall Concur; its standing is so firmly stable, No way to storm it, though we could recall Great Hercules, 'tis so inviolable: And yet withall its Beauty is so amiable.

Twelve Gates it hath, and yet they are but one, And these twelve Gates have but one only Lock, So that you either open all or none; Nor can you force it open with a knock, For violence cannot it break in sunder, Those who attempt it the event doth mock; Nay though you could call down the dreadful Thunder, It would nothing avail; who so his stock Shall thus imploy, may walk at length in thread-bare Cloak.

There is one only Key, this learn to know And make, then I will you a Master name. This Key the entrance of the Lock will show, And being enter'd will unlock the same: Which being done, to you shall open fly The twelve Gates of this Castle, great in fame, Little in bulk, which once I did espy; Also within it a most noble Game Fought 'twixt an Eagle volant, and a Lyon tame.

FINIS.