Hydropyrographum Hermeticum.

DEar Son, to point out unto thee succinctly a Memorandum, as it were, concerning the understanding of the true and ge­nuine Stone of the Philosophers, and the manner of proceeding in its preparation, I give thee this information, that the said Stone is compoun­ded and engendred of two things,Lapis ex duobus, corpore & spiritu. viz. Body and Spirit, or of Mascu­line and Feminine Seed, that is, of the Water of Mercury, and of the Body of Sol; whereof we find suffi­cient proofs and attestations in all true Writings of the Philosophers, and therefore I count it needless to enlarge my self by quoting of [Page 2] them. The upshot of all therefore is,Mercurius resolvendus in aquam. that first of all Mer­cury be dissolved and reduced into a spiritual Water, which is termed by the Philosophers, the first Mat­ter of Metals, the juice of Lune, Aqua Vitae, Quintessence, a fiery ardent Water or Brandy; by which Water or prime Matter,Cum aquâ Mercurii metalla re­solvenda in primam materiam. Metals are unlock'd or untyed, and freed from their hard and stiff bonds, and reduced in­to their first and uni­form nature, such as the Water of Mercury it self is. Upon this ac­count the Philosophers presented unto us in their Books, the exam­ple of Ice, or frozen Water, which by heat is reduced into Water, because before its co­agulation it hath been Water.Qualibet res redigi­tur in pri­mam ma­teriam per principia unde [...]rta fuit. Also telling us, that by the very same principles, from which each thing hath its rise it may be reduced o [...] [Page 3] brought back to what it was in the beginning. And thence they in­ferr, that it is impossible to trans­mute Metals into Gold or Silver, without reducing them first into their prima materia. Concerning therefore the bringing about this Regeneration of Metals, Reductio Metallo­rum in primam materiam quomodo fiat. thou must diligently heed and ob­serve, my beloved Son, that the same is to be performed only by the means of the prime Matter of Me­tals, that is, the Water of Mer­cury, and by nothing besides in the whole World. For this Water is next of Kin unto the Metallick nature,Aqua Mercurii metallis amica. in so much that after their mutual and uniform commixture, they can never be any more parted asunder. This the Philosophers in the Turba and other Books signifie unto us, saying, Nature rejoyceth in its Na­ture; Nature sustaineth Nature; [...]t amendeth Nature; it reduceth [Page 4] Nature; Nature overcometh Na­ture. Consequently it is necessary to know this blessed Water, and its preparation, which Wa­ter is a hot,Aqua Mercurii est vapor igneus. fiery, pier­cing Spirit, the Philo­sophical Water, and the hidden Key of this Art. For without this all the labour and work of Alchymy is fruitless and frustraneous. Observe therefore, my Son, and mark, that all the ground-work of the Phi­losophers Stone, Fundamen­tum Lapi­dis. consist­eth in this, that by means of the prima ma­teria metallorum, that is with th [...] Water of Mercury, we reduce and bring back the perfect body of S [...] to a new birth, that it be bor [...] again by Water and Spirit, accor­ding to our Saviour's Doctrine Except a man be born again of W [...]ter and of the Spirit, he cannot s [...] the Kingdom of God. So likewise i [...] this Art, I tell thee, my Son, u [...]less the Body of Sol be sowed in i [...] proper soyl, your labour is in va [...] [Page 5] and it produceth no fruit; as Christ our Saviour saith, Unless a grain of wheat fall into the ground, and dye, and rot, it bringeth no fruit. So when the Body of Sol is regenerated by Water and Spirit,Corpus per aquam Mercurii fit astrale. there groweth and cometh forth a clarified, astral, eternal, immortal Body, bringing forth much fruit, and able to mul­tiply it self like unto Vegetables. And to this purpose the Philoso­pher Roger Bacon speaketh, I do assure you, that if the Astrum do cast and impress its inclination in­to such a clarified Body of Gold, that it will not lose its power and virtue to the very last assay or judgment: For the Body is perfect, and agreeing to all Elements. But if it be not regenerated, no new, nor greater,Regenera­tione [...] me­tallorum ignorantes abstineant à Ch [...]miâ, nor purer, nor higher, nor better thing can come of it. He that doth not know nor understand this Re­generation of Metals, [Page 6] wrought in nature by the Water and Spirit of the prima materia, ought not to meddle at all with this Art: For in truth, without this, all is but falsities, lyes, un­profitable and to no purpose; yea it is impossible to effect it other­ways. Hence is that excellent say­ing of the Philosophers, That every thing bringeth forth its like, and what a man soweth, the same he shall also reap, and no other. And to the same purpose the Philoso­pher Richardus Anglicus saith, Sow Gold and Silver, that by the means of Nature they may bring Fruit.Corpus So­lis eligen­dum ad Chemiam. Consequently, my Son, thou oughtest to choose no other Body for thy Work but Gold, because that all other Bodies are rank and imperfect. And therefore also the Philoso­phers made choice of Gold before all other Bodies, because it is of all things in the World the most per­fect, illuminating all other Bodies and infusing life into them; an [...] [Page 7] because it is of a fixated incombu­stible nature, of a constant or abi­ding root, and Fire proof; also, because (as Roger Bacon saith) the corporal Gold, as to its nobility and perfection, cannot be changed, and is the utmost bound and term of all Natural generation, and there is no perfecter thing in the whole World. The like teacheth also the Philosopher Isaacus Hol­landus, saying, Our Stone cannot be extracted from any other but a perfect Body, yea the most perfect in the World. And if it were not a perfect Bo­dy,A corpore perfecto res perfecta ex­trahitur. what Stone could be extracted thence? in regard that it must have power to quicken all dead Bodies, to purifie the unclean, to mollifie those that are hard, and harden those that are soft: And in truth, it would be impossible to ex­tract so powerful a Stone out of an imperfect and crasie Body, for a good perfect thing is not to be got from that which is imperfect and [Page 8] unclean: and although many do fancy, that such an extraction may be brought to pass, yet they erre grosly, and are very unwise. Therefore, my Son, ob­serve,Sulphur rubeum est in auro. that the red Phi­losophical Sulphur is in the Gold, as Richardus testifieth, and King Calid saith: Our Sulphur is no common Sul­phur, but is of a Mercurial nature, fixated, and not flying from the Fire. The same all other Philoso­phers also do witness, that their red Sulphur is Gold.

It is true, my Son, that the Phi­losophers do say in their Books that the common Gold or Silver is none o [...] their Gold or Silver,Aurum vulgi non est aurum Philosopho­rum, & quomodo hoc intelli­gendum. i [...] regard that their Gold and Silver is quick o [...] living, but the commo [...] are dead, and therefor [...] not capable to brin [...] imperfect Bodies to perfection, no [...] to communicate unto them th [...] least of their perfection. For i [...] [Page 9] they should bestow some of their perfection upon others, they them­selves would be then imperfect, in regard they have no more per­fection, than what is needful for themselves. These words of the Philosophers, my Son, are true, and spoken upon very good ground; for it is impossible for common Gold and Silver, to perfect other Bodies that are imperfect, unless, as before taught, that the Body of Sol and Lune be born anew, or re­generated by the Water and Spirit of the prima materia, and thereby a glorious, spiritual, clarified, eter­nal, fixated, subtle, penetrant Body do grow forth, which afterwards hath power to perfect other Bodies which are imperfect. And there­fore the Philosophers also said pre­sently after, that those labours are to this end undertaken about their Stone,Auri tin­ctura mul­tiplicatur per aquam Mercurii. that its tincture may be advanced and exalted; for it is requi­site, that the Stone be digested and carried on [Page 10] to a far greater degree of subtlety and excellency, than the common Gold and Silver possesseth. To this purpose the Philosopher Bernhard speaketh in his Book, in the words following: Though we take this Body just as Nature hath produced it; for all that it is necessary, that by Art, which in this point must imitate Nature, the same be high­ly exalted in its perfection, to the end that by the means of that su­perlative accomplishment, and its superabundant rayes, it may be able to perfect and compleat the imperfect Bodies, as to weight, co­lour, substance, yea as to their Mineral root and principles. But if it should have remained in that degree, wherein Nature left it, viz. in its simple perfection, and not rendred more perfect or exal­ted, what should the time of nine months and a half we spend about it serve for?Aurum Phi osopho­rum poten­tiale & [...]irtuale. Arnoldus in his Epistle speaketh home, saying, Gold and Silver [Page 11] is in our Stone potentially and vir­tually, after a powerful, invisible and natural way; for if it were not so, no Gold nor Silver could come of it: but the Gold and Sil­ver existing in our Stone, is better than the common, because it is li­ving, but the common is dead. And for this very reason the Philoso­phers called it their Gold and their Silver, because it is powerful in their Stone, active in its essence, but not visible common Gold and Silver; which is also confirmed by Euclides in the great Rosary, say­ing, Nothing cometh of a perfect thing, in regard it is already per­fect and compleat, being so made by Nature. Whereof we have an example in Bread; which being fermented and baked, is perfect in its degree or being, having at­tained to its intended end, so that it can be brought to no further fermentation, to make other Bread of it.Ex corpore Solis per­fect [...] nihil fit, nisi re­ducatur ad primam materiam. The case is the same with the Gold, which through length [Page 12] of time hath been de­duced by Nature to a fixated and perfect con­dition: and so conse­quently it is impossible by the means of the simple Gold to per­fect other Bodies, unless the per­fect Body be first dissolved and re­duced to its first Matter; which done, it is introverted by our la­bour and Art, and reduced into a true ferment and tincture. More­over the Philosophers do say, that there is no coming to a good end, until Gold and Silver be joyned together in one Body. Here, my Son,Luna me­taphorica. thou must under­stand Lune metaphori­cally, and not accord­ing to the letter, because the Phi­losophers say in their Writings, that Lune is of a cold and moist nature, which description they at­tribute also unto Mercury: and therefore by Lune is understood Mercury, or the prime Matter, which is the Philosophers Lune, or juice of Lune, as is made plain by [Page 13] that excellent and deeply-fathom­ing piece, the Clangor buccinae.

And thus, my Son, thou art in­structed briefly, that no profit is to be got by this Art, unless the per­fect Bodies by means of the Philoso­phers Fire, or Water of Mercury, be reduced into their primum Ens, which is a Sulphureous Water, and not Mercury vive, as the Sophisters suppose.Prima ma­teria quid? For the first matter of Metals is not Mercury vive, but a clammy Sulphureous Vapour, and a viscous Water, wherein the three principles, viz. Salt, Sulphur, and Mercury, are coexistent. Conse­quently it is necessary to know the true blessed Water of Mercury, or the Heavenly supernatural Fire, whereby the Bodies are dissolved and melted like Ice. For the knowledge of this,Cognitio a­qua Mer­curii su [...] ­mum est secretum. is the greatest secret of all, and is wholly and only in the power of God, and is not to be obtained otherways, but by f [...]r­vent [Page 14] prayer unto him. Concern­ing this the Philosopher Rogerius saith; God hath created Man, and placed him over Nature and all Creatures, though himself be na­tural, and nothing else but Na­ture, except the Breath which God breathed into him: The very same is to be th [...] judge of the Works, and their nature. This divine Spi­rit representeth unto the senses and thoughts, in a true Vision as it were, the first principles of Na­ture, especially since the natural inbred Spirit discovereth some such grounds, whereupon he may surely relye, and in this Work and ear­nestness of the Spirit, which is of the natural Creation, the divine Adam representeth in us the dis­solution of the whole World.Vt macro­cosmus cor­rumpetur per ignem, ita etiam microcos­mus Philo­sophicus▪ And St. Peter by the kindled and burning fiery Spirit of the inbreathed Breath of God, declareth the same very clearly, say­ing: That the Element [...] [Page 15] shall melt with fervent heat; the Earth also, and the Works that are therein, shall be burnt up, and that there will be a new World, very glorious, excellent and good, as in Apocalypsi is described. And hereupon the Philosopher conclu­deth, according to what hath been alledged out of St. Peter, that there shall happen a destruction of the Elementary World by Fire. Observe in this Art, that the Fire must perform the like in its type in Nature. Therefore, my Son, set thy thoughts upon this Water,Corpus So­lis corrum­pendum per aquam Mercurii. wherewith the Body of Sol (which, as Rogerius witnesseth, is a perfect created World) is burnt up, and destroyed and dis­solved, that it is not a common Fire, in regard the common is not able to burn or destroy the Gold: but it is a supernatural incombu­stible Fire, the strongest of all Fires, yea a Hellish Fire, which only hath power to burn the Gold, and to set the same free from its [Page 16] stiff and hard bonds. This super­natural Fire, which hàth such a power over the Gold and other Metallick Bodies, is nothing else but the spiritual sulphureous fiery Water of Mercury, wherein the Bo­dy of Sol is dissolved and burnt up, and of this dissolved and destroyed Body, a new World likewise is created and born, and the Heaven­ly Jerusalem, that is an eternal, clarified, subtle, penetrant, fixated Body, which is able to penetrate and perfect all other Bodies. Hence Rogerius saith, As that is to be a supernatural Fire, which is to break and melt into one another the Elements of the whole World; and as out of the broken cor­ruptible Work of the dissolved Ele­ments, a new Work will be born, which will be an everlasting Work; even so the Holy Trinity hath shewed and signified unto us like­wise, a supernatural Fire in the Heavenly Stone. This supernatu­ral Fire, my Son, the Philosophers have hidden in their Books in pa­rabolical [Page 17] expressions, naming the same by innumerable names, and especially they term it Balneum Mariae, Nimina a­qua Mer­curii. a moist Horse-dung, Menstru­um, Urine, Milk, Bloud, Aqua vitae, and the like. Of this Fire, saith Bernhardus, make a vaporous Fire,Ignis Bern­hardi. continual, digesting, not violent, subtle, airy, clear, close, incombustible, penetrant and vi­tal: and thereupon he speaketh further, Truly, I have told thee all the manner and circumstances of the Fire, which only performeth all, and therefore he bids the Rea­der, to consider well and often the words he said concerning the Fire. Consequently, he that is wise will easily perceive thence, that those words are not to be understood of a common, but of a supernatural Fire; which also Mary the Prophe­tess doth hint, saying, that the Element of Water doth dissolve the Bodies, and make them white. And concerning this Fire (which [Page 18] he calleth Menstruum) and its pre­paration, Raymund Lul­lie speaketh in his Testa­mentum novissimum, Loci Lullii de aquâ Mercurii. in Codice, in Animâ Me­tallorum, Luce Mercuriorum, Libr [...] Mercuriorum, de secretis Naturae, de Quintâ Essentiâ & in Eluci­dario Testamenti, c. 4. saying, that it is not Humane but Angelical to reveal this Celestial Fire, and that it is the greatest secret of all, how to attain to the knowledge of it. And moreover he saith in figura­tive expressions, that this Fire is composed of Horse-dung and Calx vive. But what is prefigured by Calx vive, I will expound in ano­ther place. And what is signified by Horse-dung, I mentioned be­fore,Venter e­quinus Phi­losophorum est aqua Mercurii. viz. that by Horse-dung is meant the Wa­ter of the prima mate­ria, for it is warm and moist like Horse-dung; but it is no common Horse-dung, as many ignorant persons do sup­pose and understand. Hence saith [Page 19] the Philosopher Alanus, the Philo­sophers called the moist Fire Horse-dung, in which moisture is kept the occult heat, because it is the property of the Fire existing in the Horse belly, not to destroy Gold, but by reason of its moisture to increase it. To the like purpose speaketh Alchidonius: Our Medi­cine must be hidden in moist Horse-dung, which is the Philosophers Fire. And Alanus: Dear Son, be careful in the work of Putrefaction or Destruction, which is to be per­formed in a gentle heat, that is, in moist Horse-dung. Arnoldus de Villâ novâ, in the 9th. chap. saith, that the heat of Horse-dung is their Fire. So likewise Alphidius: it is digested and buried in the heat of Horse-dung. And Aristotle: the Earth or Body will enjoy no virtue, unless it be sublimed by the means of Horse-dung. And therefore, saith Hermes, roast and cook it in the heat of Horse-dung. And Mo­rienus: if thou do not find in Horse-dung what thou lookest for, [Page 20] thou hadst best to save thy char­ges. With these agreeth Arnoldus, saying:Aqua Mercurii est Ignis Philosopho­rum. Let none seek for any other Fire be­sides this, for it is the Fire of the Wise, the melting Furnace of the Wise, and their Furnace for calci­ning, subliming, reverberating, dissolving, and performing of Co­agulation and Fixation; for this Water dissolveth all Metals, and calcineth them, and melteth it self together with them, both into red and white. In like manner also the Turba and Senior speaketh: Our Water is a Fire, and our Water is stronger than any Fire, for it re­duceth the Body of Gold into a meer Spirit, which the natural Fire is not able to do, though the na­tural Fire must likewise be had. For then our Water enters into the natural Bodies, and changeth it self into the primigenial Water, and afterwards into Earth or Pow­der, which doth more forcibly burn the Gold than the natural [Page 21] Fire; and accordingly Calid saith, [...]t is truly a Fire, which burneth and grindeth all things.

But the manner of preparing this Philoso­phick Water or Fire,Aqua Mercurii quomodo praeparan­da. that is, the Aqua Mer­curii, the Philosophers have concealed; however Ray­mund Lullie of all hath written best of it, though in dark expressions. Accordingly, first of all it will be requisite, to purge Mercury from its extraneous humidity and terrene terrestriety, yet so, as not by means of corruptible things; for by such its noble, fruitful, viridescent and generating Nature would be mar­red. Avicen, Arnoldus, Geber, Ray­mundus, in Codicillo, and other Phi­losophers besides, say, that Mer­cury is best cleansed by subliming it from common Salt, which done, the sublimate to be thrown into warm Water, which will dissolve and sever the Spirit of Salt from it; afterwards the sublimate being dryed and mixed with Salt of Tar­tar, [Page 22] and forced through a Retort, it will revive again, and this to be done divers times, and by this proceeding Mercury will be freed somewhat from its extraneous moi­sture and feculency; and Bernhar­dus towards the end of his Epistle saith, that this purgation doth not hurt Mercury, in regard that the hot Water and Salt do not pene­trate into its substance. But it is to be noted here, my Son,Praparatio aqua Mer­curii diffi­cilis. that in regard that Mercury is of an uni­form indivisible sub­stance, it cannot be truly and perfectly cleansed by such an extraneous means, espe­cially because its terrestrial impu­rity lies hid in its inmost center, which by no Sublimation is to be s [...]vered thence, as many ignorant men, though in vain, attempt. And therefore other means must be used to free Mercury vive from those bonds, wherewith Nature hath tyed him uniformly in the bowels of the Earth, and to reduce [Page 23] him into its primum Ens,Mercurius in aquam Sulphure­am redu­cendus abs­que hetero­geneis. which is a Sulphu­reous spiritual Water, which must be done without addition of any heterogeneous thing, as Rogerius Bacon under the title of Mercury testifieth; and Raymundus in the Theoricâ of his Testament saith, that if it be not putrefied and opened after the foresaid manner, the Menstruum will not be worth a Fig. But when the quick Mercury without any ex­traneous thing is set free from its bonds, and dissolved in­to the primogeneal Wa­ter, Mercurius solutus po­test pur­gari. then and but then we are capable to cleanse his inside, and by distillation to sever the Spirit from the Water, and terrene ter­restriety; concerning which Sepa­ration the Philosophers have writ in an occult stile, such as no con­ceited person will easily apprehend, but especially they described it fi­guratively in the distillation of [Page 24] Wine.Exemplum de vini di­stillatione. For in the distil­lation of Wine appear­eth evidently, that the Spirit of Wine is mixed with a great deal of Water, and terrene terrestriety: but by means of an artificial distillation, the dry Spirit of Wine may be severed from all the phlegmatick humidity and ter­rene terrestriety, in so much that all the Spirit is severed from the Water existent in Wine, and the Water from the Earth, and then remain the Lees, out of which a white Salt is extracted, and joyned again with the Spirit, and then the Spirit is distilled and cohoba­ted divers times, until all the Salt be gone over with it, whereby the Spirit is hugely fortified and acua­ted. And in truth, this is a nota­ble typical description represented unto us by the Philosophers, which in the preparation of the Water of Mercury we ought to imitate; for after its dissolution we ought in like manner (as hath been taught of the Wine) by Sublimation sever [Page 25] the Water or Phlegm from the Spi­rit, and the Spirit from the Earth, and to rectifie the Earth, and joyn and distill it together with the Spi­rit, untill all together come over the Helm. Of which preparation of this Water, none of all the Philo­sophers hath written more clearly nor better than Ray­mund Lullie, Lullius pe­ritissimus est in prae­paratione aquae Mer­curii. viz. in Testamento novissimo, as also in the first Testa­ment, in libro Mercurio­rum, libro Q. Essentiae, &c. where he doth plainly enough declare, that after the Putrefacti­on, Separation, Distillation of the Philosophical Spirit of Wine, the Spiritual Water is to be mixed again and distilled with its own Earth, that it come over with it; he declareth also, how this Philoso­phical Wine or Menstruum is forti­fied and acuated with its own Salt. And further it is to be noted,Mercurius solutus sol­vit suum cor [...]us. that this Water, Menstruum, or Philoso­phical Spirit of Wine, [Page 26] being thus prepared, doth dissolve or open its own Body, or Mercury vive, into the primum Ens, or pri­mogenial Water, whereby it is multiplied without end, by means of Putrefaction and Distillation. But what is said of the Extraction of this Water, is confirmed by Ar­noldus de Villâ novâ, saying: It is a substance full of Vapours, which containeth in it self a fat humi­dity, whereof the Artist severeth the Philosophers humidity, such as is fit for the Work, and is as clear as the tears of eyes; wherein dwel­leth the Quintessence in a Metal­lick Nature, very proper for the Metals, and therein is the Tincture to bring forth an intire Metal: for it containeth the nature both of Argent vive, and also of Sul­phur. Rosarius Philosophorum saith concerning the distillation of this Menstruum or Water,Vasa benè claudenda inprapara­tione aqua Mircurii. that great industry and care must be had, and that the Vessels to be used for the cleansing [Page 27] of this Spirit, must be of Glass, and exactly closed, to the end that the Spirit may find no vent nor place to fly through, it being very for­ward to make its way through any hole it findeth: And if the red Spirit should be gone, the Artist will lose his labour: the Philoso­phers call the red Spirit Bloud, and Menstruum; therefore be very careful to have good Vessels, and to have the joynts well luted, that you may get the dry Spirit with its Bloud into the Receiver by it self, without evaporation of its Virtue, and keep it, until thou have occa­sion to work with it. But concern­ing this distillation, the ocular in­spection goeth beyond writing, and none can be a Master, before he have been a Scholar or Apprentice. Be provident therefore and discreet in thy Work,Processus in distilla­tione aqua. lay on a Recei­ver, and first distill by a gentle Fire the Element of Water, which being over, put it aside, and lay on another Receiver, and close [Page 28] the joynts exactly, that the Spirit may not vapour away, increase the Fire a little, and there will rise in the Helm a dry yellow Spi­rit: Continue the same degree of Fire, so long as the Spirit cometh yellow. But when the Alembick beginneth to be red, then increase the Fire very gently, and keep it going on thus, until the red Spirit and Bloud be quite come over, which in its ascending and going through the Helm will appear in the form of Clouds in the Air: And so soon as the red Spirit is di­stilled over, the Helm will be white, and then cease quickly; and thus you have in the Receiver the two Elements of Air and Fire, having extracted the true dry Spirit, and severed the pure from the impure. Loe now you have the prima ma­teria Metallorum, wherein the Bo­dies are reduced. For all the Metals have their rise from Water,Omnia me­talla ex aquâ. which is a [...]oot of all Metals. And therefore they are re­duced [Page 29] into Water, like as the fro­zen Ice by heat is reduced into Water, because it hath been Wa­ter before. Do not marvel at it, for all things upon Earth have their root and rise from Water. O how many there are that work and never think upon the root, which is the Key to the whole Work: it dissolveth the Bodies readily;Effectus aqua. it is Fa­ther and Mother; it openeth and shutteth, and redu­ceth Metals into what they have been in the beginning. It dissol­veth the Bodies, and coagulateth it self together with them; the Spirit is carried upon the Water, that is, the Power of the Spirit is seen there operating, which is done when the Body is put into the Wa­ter. Whereupon the Philosopher saith: Look upon that despica­ble thing, whereby our Secret is opened. For it is a thing which all know well, and he that knoweth it not, will hardly or never find it: the wise man keepeth it, and the [Page 30] fool throws it away, and the re­duction is easie to him that knows it.Resolutio Mercurii maximum secretum. But, my Son, it is the greatest secret to free this Stone, or Mer­cury vive, from its na­tural bonds, wherewith he is tyed by Nature, that is, to dissolve and reduce it into its primigenial Wa­ter; for without this be done, all will prove but labour lost: for else we should not be able to sever and extract the true Spirit or Watry substance, which dissolveth the Bo­dies.Omnes Phi­losophi oc­cultarunt confectio­nem aqu [...]. And this Solution hath been concealed by all the Philosophers, who left it unto God Al­mighty's disposing, ana­thematizing that man that should openly reveal it. And therefore they spake very subtilly and con­cisely concerning the solution of this crude Body, to the end that it may remain occult un­to the unwise.Resolutio Mercurii non fit abs­que medi [...]. But, my Son, thou art to take notice, that the solution [Page 31] of Mercury vive will hardly be per­formed without a means, but none such are to be used as are Sophisti­cal, as many rude, unwise and ig­norant fools use to do, who by strange extravagant ways reduce Mercury into Water, supposing that to be the right Water. They sub­lime Mercury with Cor­rosives,Modi fals [...] resolutionis Mercurii. with all sorts of Salts and Vitriols, from which the sublimed Mercury attracteth the Salty Spi­rits, and then afterwards they dis­solve the sublimate into Water in Balneo, or in the Cellar, or divers other ways. Item, they reduce it into Water by Salt-Armoniack, by Herbs, Sope, Aquafort, by means of strange kinds of Vessels, and many the like Sophistical proceed­ings, all which are but gross fan­cies, foolish and frustraneous la­bours: Some also conceive to se­ver those things afterwards from the Water of Mercury, and that then it shall be the true Water, which the Philosophers do desire. [Page 32] The reason of their Er­rors is,Causa erro­rum in confectione aquae. that they consi­der not the words of the Philosophers, who plainly do say, that it ought not to be mixed with any heterogeneous thing in the whole World. And Bernhardus saith in his Epistle, that so soon as Mercury is dryed up by the Salts, Aquafort, and other things, that thenceforward it is unfit for the Philosophick work; for being dryed up by the Salts, Allums, Aquaforts, it is not able to dissolve. But, my dear Son, ob­serve what now I tell thee, and what information concerning this point the Philosophers left behind them in their Books; viz. that this Water is not to be prepared by any hetero­geneous means whatever in the whole World, Haec optimè notan [...]a. but only by Nature, with Nature, and out of Nature. These words are all plain to the understanding, which I will not now openly unfold, but reserve the same for a peculiar Treatise; [Page 33] however for a Memorandum, I will set down these following Rhimes.

Let him, that by Divine assist­ance obtaineth his blessed Water, render thanks unto God, [...]or he [Page 34] hath the Key in his hands,Aqua cla­vi [...] artis. wherewith he may open the fast Locks of all Metallick Chests, out of which Gold, Silver, Gems, Ho­nour, Power, and Health are to be had. This blessed Water is by the Philosophers called, the Daughter of Pluto, having all the Treasures in her Power. It is also termed the white, pure, delicate, undefiled Virgin Beja, without which no ge­neration nor increase can be effe­cted. And therefore the Philoso­phers espoused this delicious pure Virgin unto Gabricius, to the end they may raise up Fruit: and when Gabricius lay with her, he dyed, and Beja out of excessive love swal­lowed and consumed him, as Ari­sieus in Turbâ Philosophorum speak­eth of it. And Bernhard in his Practicâ saith: the Fountain is as a Mother unto the King, for she doth attract him, and causeth him to dye, but the King by her means riseth again, and uniteth himself so firmly unto her, that no man [Page 35] can hurt him. And therefore the Philosophers say, although Gabri­cius be costlier, dearer, and more esteemed by the World than Beja, yet he alone can bring no Fruit. This Virgin and blessed Water the Philosophers named in their Books with many thousand names;Varia ap­pellationes aqua Mer­curii. they call it Heaven, Ce­lestial Water, Celestial Rain, the dew of Heaven, May-dew, Water of Paradice, parting Water, Aqua Regis, a corrosive Aquafort, sharp Vinegar, Brandy, Quintessence of Wine, growthful green Juice, a growing Mercury, a viridescent Water, and Leo Viridis, Quick-Silver, Menstruum, Bloud, Urine, Horse-piss, Milk, and Virgins Milk, white Arsnick, Silver, Lune, and juice of Lune, a Women, Feminine Seed, a sulphureous vapouring Wa­ter and Smoak, a fiery burning Spirit, a deadly piercing poyson, and Basilisk that killeth all, a ve­nomous Worm, a venomous Ser­pent, a Dragon, a Scorpion de­vouring [Page 36] his Children, a hellish Fire of Horse-dung, a sharp Salt, and Salt-Armoniack, a common Salt, sharp Soap, Lye, a viscous Oyl, Estrich's Stomach which doth devour and concoct all, an Eagle, Vulture, Bird of Hermes, a Vessel and Seal of Hermes, a melting and calcining Furnace, and innumera­ble other names of Beasts, Birds, Herbs, Waters, Juices, Milk, Blouds, &c. And they writ figura­tively in their Books of this Water, to be made of such things, whereas all the unwise, which sought it in such like things, have not found the true desired Water. Know therefore, my dear Son, that it is only made of Mercury vive,Aqua Mercurii unde fiat. and of no other heterogeneous thing in the World; and that the Philosophers therefore gave it so many Names, that it might not be known to the unwise. And with this Item I will conclude this Treatise, whereby thou mayst un­derstand and learn, that without [Page 37] this Fire all the labour of the whole World is meerly lost, all Chymical processes false, lying and useless. The great Rosary saith, there is no more but one Receipt, and with this one Lock all the Phi­losophers Books both particularly and universally are lock'd up, and walled about, and fenced as it were with a strong Wall; and he that knows not the Key, nor hath it in possession, is not able to open the Lock, nor to obtain Fruit. For this Water is the only Key for to open the Metallick Walls and Gardens. And this Water is the strong Aqua­fort, of which Isaacus in his parti­cular Work is to be understood, wherewithall he dissolveth and spi­ritualizeth the Bodies. And there­fore it is very diligently to be no­ted,Absque aquâ nihil fit in Che­miâ. that without this Water nothing can be effected in Chemiâ, and without it all are but falsities and lyes, both in Metals and Minerals, as also in Vegeta­bles and Animals. Whether they [Page 38] dissolve, sublime, distill, calcine, extract, mix or compound with any other thing whatsoever; whether they dissolve per deliquium, in Bal­neo, in Horse-dung, in Aquafort, and all sorts of strong Liquors, which seem to promise some pro­bability, and according as the pre­tended processes of Alchymists do teach or may be invented: whe­ther there be made Oyl, Water, Calx, Powder, black, white, yellow and red; whether it be burnt, melted, or done any thing about it, which the Alchymists Receipts do teach and vent for true, whereby to make Gold and Silver, all pro­veth but false and a cheat in the event. For my self with my own hand have experimented all such things to my damage and loss, not believing them to be false be­fore I tryed them. Therefore be exhorted,Sophista in Chemiâ vitandi. my Son, to shun such Sophisters, Cheats and Impostors, as much as the grand Impostor the Devil, and avoid [Page 39] them as carefully as a terrible burning Fire, and Poyson; for by such Sophistry, and sweetly insi­nuating false Alchymy, a man runs the hazard of Body and Soul, Re­putation and Wealth, yea this Im­posture is worse than the Devil himself. For though a man should spend a whole Province or King­dom upon such deceitful processes, yet all would be consumed in vain, and no firm truth thereby be ob­tained. Wherefore open thy eyes, own and acknowledge the only Key, and flee from all falsity; for it is impossible else to speed, or do any good.

THE PRIVY SEAL OF SECRETS.

TO omit circumstances, the first Matter out of which the Philosophers Stone i [...] to be had and taken, is a subject common and poor in outward appearance, and therefore it is called a little thing, and it is in every Mine, yet is nearer in some things than in others, and in a word in the Mine­ral Kingdom you must have it, in the most excellent work of the Mineral Hierarchy; therefore not Animals or Vegetals. Know ye then, (although I deny not Ray­monds Canons to be true) that the lively Nature being constrained [Page 44] with the strength of Gold, in the most subtle heat, the Tincture may be made well easily, and in a short time, which will convert all Metals into perfect Gold; but the way of the Philosophers in the Universal Work, was out of the Mineral Kingdom: leaving therefore Ani­mals and Vegetals, I will acquaint you with the Universal Subject. Know that all Philosophers affirm, that the Matter is but one thing, and a vile thing which costeth no­thing, cast in High-ways and trod­den upon, which is the hope of Metals, or a thing containing all things needful for the Work with­in it self; and albeit curious Wits hold all these to be Aenigma's, yet are they true according to the let­ter. Briefly, to manifest the truth, you shall know that in all Mines whatsoever there doth lye certain Beds, of a lutinous or clayish sub­stance, under the Earth, which in some places is harder than in others, the deeper the Mine is, the more unctuous is the Clay; and [Page 45] this Clay is the Mother of the Me­tals, the feeder of the Mines, for in it lies hid the Spirits, or the three Principles of Metals, (viz) Salt the Body, Sulphur the Soul, and Mercury the Spirit, not com­mon nor running, but a white Va­pour which resolves it self into a white Water; I say, invisibly in this confused lump of Clay, lies hid the aforesaid Principles.

And this is the true Matter or Subject of the Philosophers, and mark how that it agreeth with that I said before: First, that it is one thing, which yet containeth three; Secondly, that it is a vile thing, and yet is not so, for it is a lump of Clay; Thirdly, that it is so vile and common, that Workmen throw it out of their Mines, and tread on it, as a thing of no value: I have seen High-ways paved with it in Hungary, and it is no other in other Countries. And is not this a Chaos or confused Matter? is not this the hope of Metals? be you judge. I took my Matter in Hun­gary [Page 46] out of the Mines of Sol, an [...] so I was taught, because more de­cocted, and riper or hotter Spirit [...] are there, than in any other Mines. Paracelsus out of it wrought his Elixir, but the Philosophers gene­rally took their Matter (which is the same in shew and substance, but not so ripe) out of the Mines of Saturn, and that is their Saturn so often mentioned in their Books; not Ore of Saturn, nor Mercury of Saturn but the Sperm, where the Vegetable Spirits are not specifi­cated to Lead, but lye hid in the lutinous lump of Clay.

Now the difference between that which is taken out of the Mine of Sol, and that which is had out of the Mine of Saturn, is this; in Sol the Matter is so prepared, you shall have need but of one Putrefaction, but in that taken out of the Mine of Saturn, you must have three Pu­trefactions, which indeed is the great and universal Work. And thus I have fully and plainly re­vealed the Matter, the Work is easie, viz.

A TREATISE OF MERCVRY And the Philosophers Stone.

I Will, my dearest Son, in­struct thee in this Blessed Science, which was hid from the Wise of old, to whom God was pleased to shew so much favour. Know therefore, that our Matter is the chiefest of all things in the Earth, and of least estima­tion and account, as will hereafter more plainly appear. For if Water incorporate it self with Earth, the Water will be lowest of all, and will (if it be not kept down) with Fire, [Page 72] ascend higher; and thus it may be seen, how Water will be highest and lowest. Yet true it is, that it is of least estimation, for in our Earth and Water, and in that drossie Earth, you may find some very pure and clear, which is our Seed and fifth Essence, and then that foul and drossie Earth is good for nothing else, and of no estima­tion. But that Water, as I said, is the chiefest, will appear many ways: Know, Son, that without Water we cannot make Bread, nor any thing else, which God hath created in Nature; and hence you may easily perceive, that Water is the first Matter of all things which are born or generated in the World: for certainly 'tis manifest unto thee, that nothing grows or receiveth increase without the four Elements; therefore whatsoever is Elementated by the virtue of the four Elements, it must of necessity be, that the original of all things that are born or grow, should be of Water: Yet ought you not to [Page 73] understand, this before spoken of Water, but of that Water which is the Matter of all things, out of which all Natural things are pro­duced in their kind. Know there­fore, that first of all Air is engen­dred of Water; of Air, Fire; of Fire, Earth. Now will I more fami­liarly and friendly discourse with thee; I'le further manifest this Mystery unto thee by degrees, l [...]t by too much hast it happen to us according to the Proverb, That he that makes too much hast, often­times comes home too late. Now therefore that I may satisfie thy desire, I will discourse of the first Matter, which Philosophers call, the fifth Essence, and many other Names they have for it, by which they may the more obscure it. In it for certain are four Elements, pure in their Exaltation: Know therefore, that if you would have the fifth Essence, Man, you must first have Man, and you must have nothing else of that Matter; and see that you observe this well. [Page 74] This I say, that if you desire to have the Philosophers Stone, you must of necessity first have the fifth Essence of that same Stone, whe­ther it be Mineral or Vegetative; joyn therefore species with species, and Gems with Gems, and not the one without the other, nor any thing contrary, which may be other than the species or proper Gems; beware therefore of all that is not Essential: For of Bone [...], Stones cannot be made, neither do Cranes beget Ge [...]se; which if you will consider, you'l find the profit of it, by the help of Divine Grace; by the assistance whereof let us f [...]rther proceed to speak of this blessed Water, which is called the Water of the Sun and Moon, hid­den in the concavity of our Earth. Concerning which Earth know, that all that is generated must of necessity have Male and Female, from which action and passion arise, without which Generation never is. But you will certainly never receive profit from things [Page 75] differing in kinds. Notwithstand­ing, if you have this Water of the Sun and Moon, it will draw other Bodies and Humours to its own kind, by the help of the virtue and heat of the Sun and Moon, and will make them perfect. As an In­fant in the womb of its Mother, de­coction of temperate heat helping it, turneth the Flowers into its na­ture and kind, that is, into Flesh; Bloud, Bones, and Life, with the other properties of a living Body▪ of which 'tis needless to say any more. And hence you may under­stand, that our Water changeth it self into a perfect kind, with things of its own kind: For first it will congeal it self into a substance like Oyl; then it will change that Oyl, by the means of temperate heat▪ into Gum; and lastly, by the help of the perfect heat of the Sun▪ into a Stone. Now therefore know, that out of one thing you have three, that is, Oyl, Gum, and a Stone. Know also, that when the Water is turned into Oyl, then you have a [Page 76] perfect Spirit; when the Oyl is turned into hard Gum, then you have a perfect Spirit and Soul; and when the Spirit and Soul are turned into a Stone, then you have a perfect Body, Soul and Spirit to­gether: which as it is called the Philosophers Stone and Elixir, and a perfect Medicine of mans Body; so also that which is leavened with its genus, and the fifth Essenc [...] Know, Son, that fifth Essences are divers, one whereof is to. Humane Bodies, another to Elixir, and to the imperfect Bodies of Metals▪ For you must consider, that the ge­neration and growth of Metals, is not as the growth of mans Body; for a genus agrees with its genus, and a species with its species. More­over, know that the first Matter of man, which begetteth the Flesh▪ Bloud, Bones and Life, is a Sper­matick Humour, which causeth ge­neration, through a vital Spirit included therein: And when the Matter is generated and congealed into a Body, extract thence the [Page 77] fifth Essence of that Body, where­with you may nourish the Body. Yet Son, will I tell thee moreover, that Water, or Matter▪ or Seed whereof Man is begot, is not the augmenter of the Body. Know, Son, that if the Body be fed with its natural food, then its first Mat­ter will be increased, and also the Body, (viz.) the first Matter in quality, and the Body in quantity; the first Matter is that which is called the fifth Essence. Yet know, Son, that the fifth Essence is one thing▪ and the Matter of augmen­tation is another: and, as I said before, the increase of Metals, is not like the increase of mans Body. Although the fifth Essence, which causeth the augmentation of Me­tals, may be a fit Medicine for Humane Bodies; as also the fifth Essence, which causeth the augmen­tation of mans Body, may be a fit Medicine for the Bodies of Metals: and therefore, as before is said, the fifth Essence is one thing, and augmentation another. You see [Page 78] therefore for what reason our Wa­ter is called, the first Matter and Seed of Metals, viz. because of it all Metals are generated. There­fore you will have need of it in the beginning, middle, and end, for as much as it is the cause of all ge­neration, because by its Congela­tion it is turned into all sorts of Metals, to wit, into the first Mat­ter of the sorts. Thence it is cal­led, the Seed of Metals, and the So it is in the La­tine, though perhaps the words should be Vita Metallica, that is, the Water of Me­tallick Life, that is, of the Life of Metals. Metallick Wa­ter of Life: be­cause it affords Life and Bloud to sick and dead Metals, & joyn­eth in Matri­mony the Red man with the White woman, that is, the Sun and the Moon. It is called also Virgins Milk; for as long as it is not joyned with the Sun and the Moon, nor with any thing else, except only those which are of its own [...]ind, so long it may be called a Virgin. But when it is joyned with [Page 79] a Male and Female, and marrieth with them, then is it no longer a Virgin, because it adhereth to them, and becomes one with them to whom it is joyned, that is, with the Sun and Moon, whom it joyns and is joyned with to generation. But as long as it remains a Virgin, it is called Virgins Milk, the Blessed Water, and the Water of Life, and by many other Names.

And now, my Son, that I may say something of the Philosophers Mercury, know that when thou hast put thy Water of Life to the Red man, who is our Magnesia, and to the White woman, whose name is Albifica, and they shall all have been gathered together into one, then you have the true Philoso­phers Mercury. For after that in this manner all is joyned with a Male and Female, then it is called the Philosophers Mercury, the Phi­losophers Water of Life, the Bloud of Man, his red Flesh, his Body and Bones. Know therefore, that there are many sorts of Milk, (viz.) [Page 80] Virgins Milk, Womans Milk, and also Mans Milk: For when first they are joyned in one, and she is big, having conceived, then the Infant must be nourished with Milk: But then you may know, that this Milk is not Virgins Milk, but rather the man and the wo­mans Milk, wherewith it is always to be nourished, till it is grow [...] to that strength, that it may be brought up with stronger and fuller food. That food which I mean is the leavening of it, which gives it form, that it may perform Virile work: For until the Infant, that is, this our Stone, be formed and leavened with its like, the Bloud of the green Dragon, and the red Bloud of the red Dragon, whether it be the white Stone or the red, it will never do a perfect work. Know therefore, Son, that the first Water is that Water Re­bar, which God made of Nature, and it is the cause of Generation, as I said before; but when after the conjunction which ariseth from [Page 81] the Marriage, it begets the Water of Life, and the Philosophers Milk, with one of which, or both, you must augment and feed your Stone perpetually.

Much more could I say to thee▪ Son, concerning this first Matter, but let this suffice, that setting aside impertinencies of words, we may now, Divine Grace favouring of us, proceed to the practice it self of the Philosophick Stone. See therefore, my Son, that thou dili­gently puttest all these Matters (which though they are three things, yet are they but one only) in a Glass Vessel; and lettest them quietly putrefie: then put an A­lembick upon your Vessel, and by distillation draw out all the Wa­ter, which may be thence distilled. Try this first in Maries Bath. Then place the Vessel in Ashes, and make a gentle Fire for 12 hours: then take the Matter out of the Vessel, grind it well by it self, without the foresaid Water, then [...]ut it again into the Vessel with [Page 82] Water, and stop the Vessel close. Put it in the Bath for three days, and then distill the Water as be­fore in the Bath, and the Matter will be more black than before. Do thus three times over, and then grind it no more; but afterward [...] as often as you distill it, so oft pour Water on the top: but be­tween each distillation give it so much Fire for six hours or more, till it become indifferent dry; then pour Water on the top again, and dissolve it again in the Bath under a blind Alembick. Also in every distillation separate the Flegm, by casting away six or seven drops of Water in the beginning of each distillation And observing this or­der, cause it to drink its proper Water, till it hath drank of it seven times its weight which it had at the first. But then it will be of a white colour, and so much the whiter, by how much the more of its own Water it hath drank. This is white Elixir.

Moreover, this our Water is [Page 83] called Homogeneal, and by many other names. Besides, know that this Water and Matter generate as well the Red Stone, as the White: Know also, when this first Matter is brought to its compleat white­ness, then the end of one, is the beginning of the other; that is, of the Red Stone, which is our Red Magnesia, and Virgins Brass, as we said at first: Son, see thou well understand these words. Our Vir­gins Brass, is our Gold; yet I do not say, that all Brass is Gold: also our Brass, is our live Brim­stone; but all live Brimstone, is not our live Brimstone: also Quick­silver, is Mercury; but I do not say, that common Quicksilver, is our Silver: as I said before, that Wa­ter of Life which is our Seed and first Matter, is our Mercury and our Spirit of Life, which is ex­tracted out of the blessed Land of Aethiopia, which is called Magne­sia, and by many other names. Besides, my Son, know that there is no perfect generation, without [Page 84] corruption; for corruption causeth cleanliness, and cleanliness cor­ruption. Consider therefore, Son, our dying poison, which dyeth and is dyed perpetually; and this is our Body, our Soul, and our Spirit, when they are joyned together in one, and become one thing, which with its parts ariseth also out of one thing, besides which there is not any other, neither ever shall be. Wherefore, my Son, great folly it is for any one to believe, that any other Medicine can be turned into Gold or Silver; which Medi­cine will little profit thee of it self, except it be mingled with a Body, for then shall it perfect its work according to its form to which it is born: For it is never born that it may of it self become a Body, Moreover, know that there is as much difference between the first Matter, which is called the Seed of Metals, and the Medicine, as is be­tween the Medicine and Gold: For the Seed will never be the Medi­cine without a Body, neither will [Page 85] the Medicine ever be a Metal with­out a Body. Much difference also there: is between Elixir and the Medicine, as between Masculine and Feminine Seed, and also an In­fant which is generated of those in the Matrice. Now you may see, that the Seed is one thing, and the Infant another; though they be one and the same in kind, one thing, one operation, the Vessel finally one, though it be called by divers names: For of a Man and Woman, is an Infant born, when as yet the Man is one thing, and the Woman another, though they be one and the same in kind: which you ought to understand in our Stone. But what I said before, that corruption is the cause of genera­tion, and of cleanliness, is true▪ For, you must know, that every thing in its first Master is corrupt and bitter, which corruption and bitterness is called dying poison, which is the cause of Life in all things, as will be sufficiently ma­nifest, if you with right reason do [Page 86] weigh the Natures of things. Con­sider well, O Son, that when Luci­fer the Angel of Pride, first re­belled against God, and prevari­cated the Command of the most High, be assured that this was made corrupt, bitter, and harsh to him: No less was the fall and, prevarication of our first Parents Adam and Eve, whom death and condemnation followed, made to them corruption and bitterness, and likewise to us in whom the same corruption is propagated. Many more like examples I could recite, if need were: But setting aside these, to come to what is proper to our discourse; consider well, that of all precious Fruits which grow out of the Earth, their First Matter is bitter and harsh, as still retaining some footstep of the former corruption and putrefacti­on; which bitterness, by the means of continual action of natural heat: is with great virtue turned into sweetness. Now therefore, Son, if thou wi [...] be ingenious, this little [Page 87] will suffice whereby to find out much more, and to perceive my meaning: Consider therefore well, Son, that according to the old Proverb, ‘He sweet deserves not, who n [...] bit­ter tasts.’

But now to speak something more of our Brass; know, that Brass signifies continuance, or con­tinuing Water: But what is far­ther to be considered in the nature, of the name of Brass, you may easily gather from its English Te­tragrammate name, that is, its name consisting of four letters, to wit, B. R. A. S. First therefore, by B. is signified the Body of ou [...] Work, which is sweet and bitter, our Olive and our Brass continu­ing in its form: by R. is signified the Root of our Work, and the Spring of continuing Radical Hu­mours, which is our Red Tincture, and Red Rose which puri [...]ie [...]h all in its kind: A. signifies our F [...] ­ther Adam, who was the first man, [Page 88] out of whom was born the first wo­man Eve; whence you may under­stand, that therein is Male and Fe­male. Know therefore, that our Brass is the beginning of our Work, our Gold and Olive, for it is the first Matter of Metals, as Man is the first of Man and Wo­man. S. signifies the Soul of our Life, and Spirit of Life, which God breathed into Adam, and all the Creatures; which Spirit is called the fifth Essence. Moreover, Son, by these four Letters, we may un­derstand the four Elements, with­out which nothing is generated in Nature. They also signifie Sol and Lune, which are the causes of all Life, Generation, and augmen­tation of all things born in the World. In this name therefore of four Letters, consisteth our whole Work: For our Brass is Male and Female, of which ariseth he who is called begot. Therefore, Son, take good notice what is signified by our sweet Brass, what is called our Sandiver, or the Salt of our Nitre, [Page 89] or Nitre; what also by the Bloud of the Dragon, what Sol and Lune, our Mercury, and our Water of Life, and many other things, con­cerning which Philosophers have spoken darkly, and in Riddles. Know therefore, Son, that our first Matter is neither Gold, nor com­mon Silver, nor is it of corrosives, or such like outward things, which Denigrators groping in the dark now-a-days do use. Take heed therefore, Son, that by no means you admit any thing contrary in kind; for be assured, that what a man shall have sowed, the same shall he reap. Moreover, know that when our Stone is compleated in its proper kind, then it will be a hard Stone, which will not easily be dissolved; yet if you add his Wife to him, he will be dissolved into Oyl, which is called the Philo­sophers Oyl, incombustible Oyl, and by many other names. Know therefore, Son, that there are di­vers leavenings, as well Corporal as Spiritual, (viz.) Corporal in [Page 90] quantity, and Spiritual in quality: Corporal leavening increaseth the weight and quantity of the Medi­cine, yet is not of so great power as the Medicine it self, as is Spiri­tual leavening; for it only en­creaseth the Medicine in quantity, not in virtue: but Spiritual lea­vening increaseth it in both; and where the Corporal ruleth above an hundred, the Spiritual above a thousand. Moreover, as long as the Medicine is leavened by Spiri­tual qualities, so long it is called the Medicine; but when it is lea­vened with the Corporal substance, it is called Elixir. There is there­fore a divers manner of leavening, and a difference between the Medi­cine, and the Elixir; for the Spi­ritual is one thing, the Corporal another. Know also, that as long as it is Spiritual leavening, it is li­quid Oyl and Gum▪ which can­not conveniently be carried about from one place to another; but when it is Corporal, then it will be a [...]Stone which you may car [...]y [Page 91] about in your Pocket. Now there­fore you see what is the difference between the Medicine, and the Elixir; nor is the difference lessbetween Elixir, and Gold and Sil­ver, for Gold and Silver are diffi­cult to melt, but Elixir not so, for it easily dissolves at the flame of a Candle: thence you may easily perceive, how various the diffe­rences of our composition and temperament are. Lastly, that we may say something concerning their food and drink, know that their food is of airy Stones, and their drink is drawn out of two perfect Bodies, namely, out of the Sun and Moon; the drink that is drawn out of the Sun, is called li­quid Gold, (or Potable, that is, that may be drank;) but that out of the Moon, is called Virgins Milk. Now, Son, we have discoursed plainly enough with thee, if Divine Grace be not wanting to thee; for that drink that is drawn out of the Sun, is red, but that out of the Moon, is white; and therefore [Page 92] one is called liquid Gold, but the other Virgins Milk; one is Mascu­line, the other Feminine, though both ariseth out of one Image, and one kind. Son, ponder my words, otherwise if thou wanderest in the dark, that evil befalls thee from defect of light: See therefore that thou beest diligent in turning the Philosophick Wheel, that thou mayst make Water out of Earth, Air out of Water, Fire out of Air, and Earth out of Fire, and all this out of one Image and Root, that is, out of its own proper kind, and natural food wherewith its Life may be cherished without end. He who hath understanding, let him understand.

Glory to God Omnipotent.

THESAVRVS, Sive Medicina Aurea.

MAny and great are the Secrets of Nature, and concerning them and the way to attain them, the wise Philosophers have writ much, but in a very dark and Aenigmatical stile, so that very few are those that attain to any thing of their desires by them; but on the contrary, after much time, labour, and cost in vain expended in the search of them, are forced to give over at last, and surcease their further inquiry, and instead of the desired satisfaction, con­clude from their lost labours, that the Books of the Philosophers are only fabulous, and writ to deceive [Page 100] the unwary, and those that thirst after so great a Treasure. But I vow unto thee by Almighty God, that what they have wrote is a real Truth, though delivered in so dark and dubious a way, that few are able to understand and receive benefit from them. I do therefore attest the truth of their Medicines, as well for the transmutation of the baser and imperfect Metals in­to Gold and Silver, as for the be­nefit of Humane Bodies, and heal­ing all Bodily Diseases, till God calls for the Soul; and this above all the Medicines of Galen and Hippocrates. But because many great lovers of Knowledge, and this Science, have so often failed of obtaining the end of their de­sires in these Mysteries of Nature, and not only failed as to the Ac­complishment of their desires in full, but also came short of know­ing the principal subject, and ground of Philosophical Secrets: I have therefore thought fit to help them by this small Script, as [Page 101] much as I may, and save them the troubles of that search; and by telling them in plain terms and words the true Matter, enlighten and encourage their dubious minds to the farther search after what they desire: for let them assure themselves, it is no small advan­tage to be assured of the true Matter and ground-work, or Basis of so great Arcana's, and hereon great and innumerable blessings do depend. I do therefore most faithfully assure thee, that the true Subject of this Art is Quick-silver, in a double manner, viz. either Quick-silver Natural, or Quick-silver of Bodies, viz. the Bodies of Sol or Luna, reduced to Mercury vive; for many and strange things may be performed by either, singly of themselves, or else conjoyned. The conjunction of the Mercury of Gold or Silver, with the common Mercury; or the Bodies, or the Oyl of Gold and Silver, dissolved in the Aqua Mer­curii, doth much hasten the ope­ration [Page 102] of Medicines for Metals: But we need not (as absolutely necessary) any more than the common Mercury or Quick-silver, dissolved lightly, either for Elixirs or precious Stones; only small Natural Stones must be dissolved in the Mercurial Water, so shall you have such Stones again as you dissolve, and those of what bigness you please, far exceeding Natu­ral ones.

The next great Secret of Phi­losophers, is the preparation of common Quick-silver or Mercury; for common Mercury, as Nature produceth it, is not fit for such operations, nor can they any way be performed by it: for our Mer­cury is not the common Mercury or Quick-silver, but is made of it, by a true Philosophical skill; it is not the white Mercury or Quick-silver, but its subtle, spiritual, airie and fiery parts, the earthy and watery being prudently sepa­rated. For the manifestation of our Mercury, the true Mercury of [Page 103] Philosophers, first prepare the com­mon Mercury by a due Philosophi­cal preparation, until thou hast separated and purged him from his two extremes or excrements, Earth and Water: dissolve it then, after its purification, into a Milkie, Crystalline, and Silver Liquor or Water, which in three or four months is to be done: being once dissolved, thou mayst ever after dissolve more and more Mercury in fully fourty days, for Mercury once dissolved, dissolveth it self ever after infinitely. And having dissolved it, distill it perfectly, until it have no Faeces in the Cornuae; after Distillation, bring it again to Putrefaction, and when it is blackish, distill it again: so shalt thou have two Oyls, a white Silver Oyl, and thickish, and at last a very red or Bloud-like Oyl, which is the Element of Fire. The white Oyl serveth for Multiplica­tion, or multiplying the white Elixir, and for the making of all precious Stones, by dissolving of [Page 104] small precious Stones in it, for it will presently dissolve them: then in a gentle heat of Ashes congeal them again, and they far exceed any Natural ones, both in lustre, and virtue, and hardness. The red Oyl is for the multiplying the red Elixir, even to an infinite height in projection; which when it is by often multiplying or multiplica­tion, brought to a fixt Oyl, then thou mayst do several Magical, yet Natural and strange Opera­tions by it.

To make the Elixirs thou must proceed thus: When thou hast dissolved rightly the common Mer­cury, which cannot be done before it be duly prepared for such a Phi­losophical dissolution, when it is dissolved into a Milkie, Silver, Crystalline Liquor, it will in the distillation leave some Faeces, in which remains its more fixt part or Salt, which thou must warily and wisely, after a gentle and Phi­losophical Calcination, extract and purifie to the highest Purification, [Page 105] by which means it will be very white and clean: then take seven ounces of the white Mercurial Oyl, and dissolve in it as much of this Salt as it will dissolve, until it will dissolve no more: having so done, put thy Liquor into a Philosophi­cal Egg, sealing it Hermetically, and by due degrees of Fire con­geal and fix it: being fixed, it is the white Medicine, which fer­mented with Silver, may be cast upon purged Venus, which it will transmute into most fine Silver: multiply it with the white Oyl, &c. If thou wouldst have it be a red Elixir, put to it some of the red Oyl, and by requisite degrees of heat congeal and fix it as before: ferment it with Gold; multiply it by the red Oyl, and the aforesaid white Salt dissolve in it: dissolve it, congeal and fix it often, until it will congeal no more, so will it re­main an Oyl, which in its pro­jection is almost infinite. Endea­vour not to multiply it any far­ther, for fear thou losest it; it is [Page 106] then so fiery, that it will vanish out through the Glass reddish, or Rubie-like. Make projection with it on what Metal thou wilt, and thou shalt have most fine Gold, better than the Natural Gold. Laus Deo, &c.

Mercurius albus & rubeus ex Mercurio vulgi (per se) soluto fieri potest tanquam ex Mercurio Vniversali: Age Deo & mihi gratias.

Tractatus de Lapide, Manna benedicto, &c.

IN this Book thou hast a most faithful and plain Manuduction to the greatest and most noble Se­cret of Nature: Enjoy them in si­lence; bless God, and do good unto thy Neighbour and Successor, as I do hereby to thee, thou finder of this Book.

I have resolved with my self to write this short Treatise, having been not only an eye-witness, but also an actor of such high Myste­ries of Nature, as the World is not worthy of, and the Wise of the World do scarce believe. Which discourse may be of singular use to such as God shall please (out of his infinite mercy) to bestow the knowledge of this Stone upon, to make the Stone of the Wise men so called, or the Philosophers Stone; which shall be of much use and [Page 110] benefit to those who are not yet capable of making the Stone it self, for it shall illuminate the un­derstanding of all that read it, more than all the Books they shall read: For it shall set down the Basis and Foundation wherein the wisdom of all the Philosophers doth lye, (I except none;) yet not so as to name that (which no man durst) in so plain words, that every fool or lewd fellow may un­derstand it, as he may his A. B. C. when he reads it, for that were to make my self accurs'd. Whoso­ever thou be that readest this, let me advise thee rather to fix thy mind and Soul on God, in keeping his Commandments, than upon the love of this Art; which al­though it be the only, nay all the wisdom of the World, yet doth it come short of the Divine wisdom of the Soul, which is the love of God in keeping his Command­ments. Yet let me tell thee, he that shall have the blessing to make the Stone, and find this Wri­ting, [Page 111] he shall see such Mysteries in Nature, as shall make him of a wicked, a good man, or else a very Devil incarnate. But I am per­swaded it shall never be permitted to come to the hands of any but whom God knoweth fit for it, and such as shall never abuse it. Hast thou been covetous, prophane? be meek and holy, and serve in all humility thy most glorious Crea­tor; if thou resolve not to do this, thou dost but wash an Aethiopia [...] white, and shalt waste an Earthly Estate, hoping to attain this Sci­ence. There is no Humane Art or Wit can snatch it from the Al­mighty's hand; nor was it ever, nor I am perswaded ever shall be, given but to such as shall be of upright hearts. Remember what King David saith, The fear of the Lord, is the beginning of wisdom, a good understanding have they that do thereafter: and so if thou think to attain this wisdom, which is the top of all wisdom, and in­deed Angelical wisdom, and yet [Page 112] dost not fear the Lord, thou dost give King David, and in him the Holy Spirit the Lye, which be far from every Christian heart. But let me conclude my Preface with this; If God bless thee with the Stone, and thou have the enjoy­ment of this little Script, and dost make that use of it that here is set down, thou shalt see that which is not fit to be written, yet I have set down in part what thou shalt see hereafter: as thou shalt read, pray and study; pray with a faith­ful and earnest heart, study with an honest heart, and leave the issue to God, to whom be Glory. Amen.

The folly of the Students in this Noble Science and Art, is this; they set their minds and inten­tions on nothing but making of Gold and Silver, and so they fall into this errour, that Gold and Silver must be the ground-work of this goodly piece; but that is false: yet will I not now stand to disprove it, for that were tedious; [Page 113] it is sufficient that I vow upon my Soul, it is not so, nor any such matter: yet it is true, that it hath a true Golden and Metalline Na­ture. But to proceed, briefly know, that the changing of imperfect Metals into Gold and Silver, as it is the chief intent of the Alchy­mists, so it was scarce any intent at all of the Ancient Philosophers; and although it be to be done by this Art, yet it is but a part, and indeed the least part of the bene­fit that cometh by the Art: yet I deny not but the possession of Gold and Silver is a great blessing, espe­cially got in this way, because it freeth a man from want, and be­ing beholden to others; as also that a man may do good to others, to the poor and oppressed; nay it is a happiness in this World to possess much, but yet I affirm it the least happiness that cometh by the Philosophers Stone, if the full use thereof be known. Gold and Silver are goodly things, and the enjoyment of them very delightful [Page 114] to covetous and wicked-minded men, who do not trust in God, and know him as they ought; but a true searcher of this Wisdom, is content, as the Apostle saith, with meat, drink, and cloaths, viz. a competency. I have a little ex­ceeded in my exclamation against Riches, because I know it befits not a wise man to love them: when thou hast read all that I have set down, thou wilt not value Wealth, as thou wilt other Know­ledge herein set down and con­tained; for by the full knowledge of it, the whole wisdom of Nature is to be grasped and embraced; yea not only infinite Wealth, and perfect Health, (a far greater blessing than Wealth) but also the knowledge of all Animals, Vege­tables, Minerals, the Radix and Root of all which, is the true Root of all Philosophy; nay more, of all the seven Liberal Sciences, which in their full perfection are to be known by the knowledge of this Art, and without it not one [Page 115] can be perfected; nay more, the artificial making of all precious Stones, better than the Natural, and of what greatness you please, as Rubies, Carbuncles, Diamonds, Jacinths, Pearls, Topases, Saphirs, Emeralds, &c. But this is not all, for by the perfection of this Art, which very few have attained un­to, all Natural Magick may be known, all that Spirits can do (except velocity) may be perfor­med by a true Philosopher, though to ignorant men it seemeth super­natural; all that is natural may be done by this Art, wicked Spirits may be commanded and driven away; in a word, whatever is sub­lunary may be done by it. All these things were known to Adam in his Innocency, who had this Art in the highest perfection. This man, our first Father, was in his inward parts, or internal man, made according to the similitude of God; and to tell the plain truth, (which when thou hast tryed what is here set down, thou wilt [Page 116] know it to be so) was of the same Substance and Matter, that the An­gels were made of, I mean the blessed Angels. The Soul of man is an Angel, and so was called the Son of God; but for his Body and Spirit, whence that came, and what they are, I will set down by and by that which concerneth that. Man was the Son of the great World, or Macrocosm, and partici­pateth of all the influences and virtues of the superiour and infe­riour Worlds, yea of all Creatures good and bad, and that for this cause, because he was made of that very Matter and Chaos whereof all the World was made, and all the Creatures in it: which is a most high Mystery to understand, and must, nay is altogether necessary to be known of him that expecteth good from this Art, being the ground of the wisdom thereof. Foolish men, nay they that the World holds for great Doctors, say and tell it for truth, that God made Man of a piece of Mud, or [Page 117] Clay, or Dust of the Earth; which is false, it was no such Matter, but a Quintessential Matter which is called Earth, but is no Earth. The Fall of Man depraved all things, yea all the Creatures suffer'd in it, and himself most of all; for as soon as he had sinned himself, and his Wife, his Wife first, both of them turned into Monsters in respect of what they were in their Innocency. Adam had another Body before his Fall, than what he had after; and so far different, that if we should behold Adam as he was in his Innocency, we should admire the glory of him, and tremble at the sight of him, as at the sight of an Angel. I say nothing of the Body of our blessed Saviour, save only this; such a Body as he brought from Heaven with him, such a Body shall we arise with, and with such Bodies shall our Souls be endowed with flesh and bloud; otherwise men should not differ from Angels, for this flesh and bloud is put upon us by the [Page 118] Holy Ghost, that is, by Regenera­tion: nor doth this cross Sacred Writ, if it were rightly under­stood. I speak nothing likewise of our blessed Lady, what Body she had; but when thou shalt have examined what I shall set down, then wilt thou find what I say is true, and understand them in a plain manner: but I forbear to speak of those Mysteries, known to so few; he that liveth according to the written Word of God, shall be saved; but he that liveth to be blessed with this Art, shall glorifie his Creator, and know him more than any man can do; but before the end of the World, all will be known. But to my former purpose: Man, the Microcosm, or little World, from the Astres or Stars received Spirit, from the great World his Body, and from God immediately his Soul, so here is an illucidation of the blessed Trinity; of these three Man consisteth, of these he is compounded, thus he had his pro­duction from the World. For what [Page 119] concerns his Body, or Humane part, let us now (as fully as we may) say something of the pro­duction of the great World out of nothing: when there was neither time nor place, did God create a certain Chaos, invisible, intangi­ble, which the Philosophers called Hyle, or the most remote Matter; out of this he made an Extract, or second Matter or Chaos, which the Philosophers know, not by specula­tion, but by sense: that Matter was and is visible and tangible, in which were and are all the Seeds and Forms of all the Creatures, superiour and inferiour, that ever were made: from this God divi­ded the four Elements; in a word, did make all things celestial and terrestrial, the Angels, Sun, Moon, and Stars. The knowledge and practice of the Philosophers upon this Chaos, brought them to the knowledge of all wisdom, and from hence (next God) seek thou and find all wisdom. This is not a fancy or conceit that I tell thee, [Page 120] but what I know and have proved; it is such a thing and substance, as with the bare knowledge of it, makes thee know the generation and preservation of all things, and yet this Chaos is since the Fall likewise corrupted. Thus briefly have I discoursed of such things as perhaps thou dost not believe, or never heardst of before; but if thou be'st ordained to know this Science, I have trod the path for thee, but I fear thou understandest me not: yet have I said more than wisdom would I should, but I know it shall be to his good only, to whom God appoints it. My intent is, for certain reasons that I have, not to prate too much of the Mat­ter, which yet is but only one thing, already too plainly descri­bed; nor of the Preparation, by what means it is to be done, which is the second and greatest Secret: But I have constituted these lines for the good of him that shall make the Stone, if it fall into the hands of such a one; for to him [Page 121] it shall shew and set down in plain terms, as plain as possibly my Pen can write to the very letter, such Magical and Natural uses of it, as many that have had it never knew nor heard of; and such as when I beheld them, made my knees to tremble, and my heart to shake, and I to stand amazed at the sight of them. I do therefore charge thee, whosoever thou be that shalt be blessed with the enjoyment of this Treatise, that as thou wilt an­swer the contrary at the great day, thou let no man see it, but him that hath the Stone perfect; for if thou shalt meet with such a one, (which is hard to do) and that he hath brought it to the full per­fection, thou by imparting such Magical and Physical things, and other rare Secrets which are here set down, and by the Stone to be done, he shall not only give thee Gold sufficient, but also shall shew thee the true and right way, and the Matter with all things belong­ing to it, to make it full and per­fect: [Page 122] for let me assure thee, I have known many that have had it, that never knew more than the bare transmutation of Metals; and by the Books of the Philosophers it appears; that some of them, (nay more than that) many of them have kill'd themselves by taking it; for the want of the knowledge of the use of it. Never doubt therefore, but thou shalt obtain what thou wilt of him that hath i [...], by demonstrating the truth of what I here write; therefore again and again I charge thee, not to part with it, nor to tell any man of it, although none can make use of it; but he that hath the Stone in the highest degree of perfection. And I will now shew thee the seve­ral uses of it: The first, for Health, and the manner how to use it; the second is for Multiplication, which cannot be done without a Master; Thirdly, the making of all manner of precious Stones artificially, bet­ter than the Natural; Fourthly, to turn all Metals into running; [Page 123] Quick-silver; Fifthly, several Ma­gical Operations of several kinds, which are past belief, till thou seest them, and which indeed are above all the rest. And here I pro­mise, that I will in such plain words set down what I have in­tended, that thou canst not in do­ing err, or do amiss, provided thou have the Stone both red and white, although there be more works out of it than I dare set down; and in­deed Angelical wisdom is attained by it. But I proceed.

Nicolas Flammell's Summary of Philosophy.

HE that desireth to know how Metals are transmu­ted, he must know from what Matter they are, and how they be formed in their Minerals; and lest herein we err, we must see and observe the transmutations as in the Veins of the Earth▪ Mine­rals out of the Earth may be chan­ged, if they be before spirituali­zed, that they may come into their Sulphur and Argent viv [...] Nature; these are the two Sperms, the one Masculine, the other Feminine complexions, and these are com­posed of the Elements: the Male Sulphur, is nothing but Fire and Air; and true Sulphur is as a Fire, but not the Vulgar, which is of no Metallick substance; the Feminine [Page 148] Sperm, called Argent vive, is no­thing but Earth and Water. These two Sperms, old wise men called two Dragons, or Serpents, the one is winged, the other not; Sulphur not flying the Fire, is without wings; the winged Serpent, is Ar­gent vive born up by the Wind, therefore in her certain hour she flieth from the Fire, being uncon­stant in it; but if these two Sperms, separated from them­selves, be united again by trium­phing Nature in the Book of Mer­cury, which is the Fire Metalline, then united it is called of Philoso­phers the flying Dragon, because the Dragon kindled by his Fire, while he flieth, by little and little spreadeth his Fire and poisonous Vapours into the Air: the same thing doth Mercury, which placed upon an exteriour Fire, being in his place in a Vessel, setteth on fire his inside, which is hidden in his profundity; and then may any one see how the external Fire doth inflame the natural of Mercury, [Page 149] and shall see a poisonous Vapour to break out into the Air, which shall be of such a stinking and pernicious poison, which is no­thing else but the Head of the Dra­gon, which speedily went out of Babylon. But other Philosophers having compared this Mercury with the flying Lyon, because a Lyon devoureth many Creatures, and recreates himself with his vora­city, these things excepted that resist his violent fury; so also doth Mercury, which hath in himself such an operation, that it spoileth a Metal of his form, and devoureth it: Mercury too much inflamed, devoureth and hideth Metals in his belly; but which of them so­ever it be, it's certain it is not con­sumed in his belly, for in their Nature they are perfect, and more than he indurate: but Mercury hath in him a substance of per­fecting Sol and Lune, and all im­perfect Metals come from Mercury, therefore the Ancients called it the Mother of Metals; thence it [Page 150] followeth, where he is formed to any thing, he hath in him a dou­ble Metallick substance.

And first the substance of the interiour, then of the Sun, which is not like the other Metals; of these two substances Mercury is formed, which in his Body is spiri­tually nourished: so soon there­fore as Nature hath formed Mer­cury of the two mentioned Spirits, then it laboureth to make them perfect and corporeal; but when the Spirits are of growth, and the two Sperms awakned, then they desire to assume their own Bodies: which done, Mercury the Mother must dye, which being thus natu­rally mortified, cannot quicken itself again as before.

Some arrogant Chymists endea­vour in obscure words to affirm, that we ought to transmute per­fect and imperfect Bodies into run­ning Mercury; but a Serpent lieth in the Herbs: its true, that Mer­cury may transmute an imperfect Body, as Lead, or Tin, and may [Page 151] without labour multiply in a quan­tity, but thereby it loseth its own perfection, and may no more for this reason be Mercury; but if by Art it might be mortified, that it might no more vivifie it self, then it would be changed into any thing, as in Cinabar or Sublimate is done; for when it is by Art co­agulated, whether sooner or later it be done, then his two Bodies assume not a fixed Body, neither are like to conserve it, as we may see in the pores of the Earth. But lest any one should err, there are in the Veins of Lead some fixed grains of Sol or Lune, in substance or nourishment: the first coagu­lation of Mercury, is the Mine of Lead, and most fit and commodi­ous it is to bring him unto per­fection and fixation; for the Mine of Lead is not without a fixed grain of Gold, and which grain Nature did impart: so in it self it may be multiplied, whereby it may come to perfection and plenary virtue, as I have tried and may affirm.

[Page 152] Also so long as it is not separa­ted from his Mine, that is, his Mercury, but well kept, for every Metal that is in his Mine, the same is a Mercury, then may it multiply it self, so it may have substance from his Mercury; then will it be like some green immature Fruit on a Tree, which the Blossom be­ing past, is made into Fruit, and then the Apple: but if any should crop away the immature Fruit; then his first forming would be corrupted, because man knows not how to give substance or maturity, as internal Nature, while the Fruit yet hangs on the Tree, and may have substance and nourishment from Nature; for so long as ma­turity is expected, so long the Fruit draws sap or liquor, and that by augmentation and nourish­ment, till it comes to perfect ma­turity. So is it with Sol, for if by Nature a grain be made, and it is reduced to his Mercury, then also by the same it is daily after an [...] manner sustained and [Page 153] reduced into his place, Mercury as he is in himself; and then must you expect till he shall obtain some substance from his Mercury, as it happens in Fruits of Trees: for as the Mercury of both perfect and imperfect Bodies is a Tree, so they can have no more nourish­ment, otherwise than from their own Mercury: If therefore thou wouldst gather from Mercury Fruit, which is shining Sol and Lune, if it be that they be not far dis­joyned, so that it be without long delay, then think not you as Na­ture did in the beginning, you will again conjoyn and multiply, and may without change aug­ment them.

For if Metals be separated from their Mine, then they (like the Fruit of Trees too soon gathered) never come to their perfection; as Nature and Experience makes it appear, that if a Pear or Apple be once plucked from the Tree, it would then be a great folly, if any should again fasten it to the Tr [...], [Page 154] and thence expect maturity; for Experience witnesseth, the more it is handled, the more it withereth. And so it is with Metals, for if any would take Vulgar Sol and Lune, and endeavour to reduce them into Mercury, he would al­together play the Fool, for no subtle Art is there to be found, whereby he might not deceive him; although many Waters and Coments, or infinite things of that kind he should use, he would daily err, and that would happen to him, that doth them who would tye unripe Fruits to their Trees. Although some Philosophers have said well and truly, if Sol and Lune by a right Mercury be rightly con­joyned, that then they will make all imperfect Metals perfect; yet in this most men have failed, who having these three, Vegetables, Animals and Minerals, which in one thing are conjoyned; for they regard not, that Philosophers speak not of Vulgar Sol, Lune, and Mercury, which are all dead, and [Page 155] receive no more substance from Nature, but remain in their own Essence, and can help none other into perfection: they are Fruits plucked off from their Trees be­fore their time, and are therefore of no account, they having no­thing more than what they want. Therefore seek the Fruit in the Tree that leadeth you straight un­to them, whose Fruit is daily made greater with increase, so long as the Tree holdeth it forth; and this work seen, is great joy; by this means any may transplant this Tree, without gathering his Fruit, and then transport him into moi­ster, better, and more fruitful places, which in one day may give more nourishment to the Fruit, than it received otherwise in an hundred years.

In this therefore it is under­stood, that Mercury the much com­mended Tree must be taken, who hath in his power indissolvably Sol and Lune, and then transplant him into another Soyl nearer the Su [...], [Page 156] that thence he may gain amicable utility, in which thing Dew doth abundantly suffice; for where he was placed before, he was so weakned by wind and cold, that little Fruit was expected from him, where he long stood and brought forth no Fruit at all.

For indeed▪ the Philosophers have a Garden, where the Sun as well morning as evening remain­eth with a most sweet Dew with­out ceasing; with which it is sprin­kled and moistned; whose Earth bringeth forth Trees and Fruits, which from thence are planted; who also receive descent and nou­rishment from the pleasant Meads. And this is done daily, and there they be both corroborated and quickned, and do not fade; and this more in one year, than in a thousand where the cold infects them.

Take them therefore, and night and day cherish them in a Stilla­ [...]ory upon the Fire; but not with a Wood Fire, or Coal [...]re, but in [Page 157] a clear transparent Fire, not un­like the Sun, which is never hot­ter than is requisite, but should be always alike; for a Vapour is the Dew and the Seed of Metals, which ought not to be altered.

We see Fruits if they be too hot with no Dew, they abide on the boughs without perfection; but if heat and moderate moisture su­stain them on their Trees, then they prove elegant and fruitful: for heat and moisture are the Ele­ments of all Earthly things, Ani­mals, Vegetables and Minerals.

Therefore Coal Fires and Wood Fires help not Metals; those are violent Fires, that nourish not as the heat of the Sun doth, which also conserveth all corporal things, because it is natural which they follow.

But a Philosopher doth not what Nature doth, for Nature hath created all Vegetables, Animals and Minerals in their own degree, where Nature reigneth: I will not say that men, after the same sort, [Page 158] by Art make Natural things; when Nature hath finished these things, then by Humane Art they are made more perfect. After this sort old Philosophers, for our informa­tion, laboured with Lune, and Mer­cury her true Mother, of which they made the Mercury of the Phi­losophers, which in his operation is much more strong than Natural Mercury; for this is serviceable only to the simple, perfect, imper­fect, cold and hot Metals; but the Philosophers Stone is useful to the more than perfect and imperfect Metals. Also that the Sun may perfect and refresh them, without diminution, addition or immuta­tion, as they were created of Na­ture, so he leaveth them; neither doth he neglect any thing. I will not now say the Philosophers con­joyn the Tree, for the better per­fecting their Mercury, as some un­skilful of things and unlearned Chymists do, who take common Sol and Lune and Mercury, and so ill-favour'dly handle them, till [Page 159] they pass away into Smoak: and they endeavour to make the Phi­losophers Mercury, but they never attained to that; that is, the first Matter of the Stone, and the first Minera of the Stone. If they will come thither, and find any good, then to the Hill of the seven, where there is no Plain, they would be­take themselves, and from the highest they have need to look downwards to the sixt, which they shall see afar off.

In the height of this Mountain, they shall find a Royal Herb tri­umphing, which some have called Mineral, some Vegetable and Sa­turnal; but let the Bones be left, and let a pure clean Broth be ta­ken from, and thus the better part of thy work is done. And this is the right and subtle Mercury of the Philosophers, and is to be taken of thee, and first the white work he will make, and after the red: if thou have well understood me, both of them are nothing else, as they call them, but the Practic [...], [Page 160] which is so light and so simple, that a Woman sitting by her Di­staff may perfect it; as if she would in Winter put her Eggs un­der a Hen and not wash them, be­cause Eggs are put under a Hen to sit upon without washing them, and no more labour is required about them, than that they should be every day turned, that the Chickens may be the better and sooner hatched; to the which enough and more than enough is said. But that I may follow the example, first wash not the Mer­cury, but take it and with its like which is Fire) place him in the Ashes, which is Straw, and in one Glass, which is the Nest, without any other thing, in a convenient Alimbeck, which is the House, and then thence will come forth a Chicken, which with his Bloud shall free thee from all Diseases, and with his Flesh shall nourish thee, and with his Feathers shall cloath thee, and keep thee warm from cold.

[Page 161] Therefore have I written unto you this present Treatise, that you may search with the greater de­sire, and walk in the right way; and I have comprehended this small Work in a Summary, that you might the better comprehend the sayings of the Philosophers, which I perswade my self you will better understand hereafter.

CLAVICULA, OR, A little Key of Raymond Lullie Majoricane.

WE have called this our Work Clavicula, or the Little Key, for without this Work none is able to understand what we have wrote in our other Books, in which we have fully declared the whole Art, al­though with obscure words, by reason of the Ignorant. I have written many and large Books, un­der divers Sections and obscure terms, as appeareth in our Testa­ment, where we have handled of the Natural Principle, where all things are set down that belong to this Art, yet under the Hammer in the proper phrase of Philosophe [...]s. Item, in our Chapter in the Philo­sophers [Page 166] Argent vive, and in the se­cond part of the Testament of the Exuberation of Physical Mines, and in our Book of the First Essence, of the Quintessence of Gold and Sil­ver; afterwards in other Books also made by me, where [...] the whole Art is compleatly set down, but we have hidden the Secret as much as we could. But seeing that no man without this Secret can enter the Mines of the Philosophers, nor make any thing that can profit him; therefore by the help of the Almighty, whom it hath pleased to reveal unto me this Secret, I will declare this whole Art with­out any fiction: And therefore see that you do not reveal this Secret unto the wicked, but unto your entire Friends; though you ought not to give it to men, being it is the gift of God, who will give it to whom he pleaseth, and whoso­ever shall have it, shall have an everlasting Treasure. Although Luna receiveth her clearness from Sol, of these two the whole Mastery [Page 167] dependeth; but seeing Metals can­not be transmuted (as Avicen wit­nesseth) in the Minerals, unless they be reduced into their first Matter, which is true, viz. that unless you reduce them into Ar­gent vive; not Vulgar, that is, not volatile, but fixt; for the Vulgar is volatile, and full of flegmatick coldness, and therefore it needeth to be reduced by Argent vive fixed, more hot and dry, in quali­ties contrary to Argent vive Vul­gar. Therefore I counsel you, O my Friends, that you do not work but about Sol and Luna, reducing them into the first Matter, our Sul­phur and Argent vive: therefore, Son, you are to use this venerable Matter; and I swear unto you and promise, that unless you take the Argent vive of these two, you go on to the Practick as blind men without eyes and sence; therefore, Sons, I beseech you walk in the light, with open eyes, and fall not into the ditch of Perdition as blind men.

The Answer of Bernardus Trevisanus, to the Epistle of Thomas of Bononia, Physician to King Charles the Eighth.

WIth the tender of all possible Respects and Services be pleased to understand, that I have received your very large and copious Let­ter by Mr. Awdry, together with the Stone of your most secret Work; which truly is a remarka­ble argument of your Friendship, by which the confidence you put in me appears manifest and very great, and with how great and piercing a Wit also you are illu­strated. Now then I shall very willingly Answer unto your Epi­stle: Some things I shall approve, which you have written learnedly [Page 190] and ingeniously, other things I shall briefly touch, and refute strictly and Philosophically, but not arrogantly, and throughly dis­cuss them with submission and re­spect unto your Honour, and re­quest: For in this sacred and se­cret Art, as in others, the truth of the Theory ought to be confirmed by Practical experience. Now therefore, Reverend Doctor, let us visit one another with such Re­turns and Treatises, since we may not be bodily united. But it is your wisdom (as you very well know) to know and inspect thing [...] by their Causes, for Experience is deceitful when not guided by a previous understanding. There is necessary to the Students in Phi­losophy, a strong and discreet me­ditation, that the Work they undertake may be conveniently brought on to its utmost perfecti­on: For contingent errors happen unto them who will fall to work, omitting or neglecting the judg­ment of a mental practice, which [Page 191] the Theory frameth in the mind before the operations proceed to the composure of any Work: For Work must attend Nature, and not Nature follow Work. He then that would effect any thing, must prepare his mind with the know­ledge of the Natures and eventual Accidents of things, and after­wards he may safely put his hands to the Work. And indeed I clearly perceive your mind to be highly instructed in these things, by your Experiment set down fully in your Epistle: For as Water which is cold and moist, if it be well mixt with Vegetables, assumes another quality, and in decoction takes to it and puts on it the quality of the thing wherewith it is throughly mixt; so also Quick-silver assumes different natures and qualities in things familiar unto it, and throughly mixt with it: as if it be joyned to the Sun, the qualities of the Sun; if to the Moon, those of the Moon; if to Venus, of Venus: and so in other kinds of Metals. [Page 192] Their kinds therefore ought to be decocters therein, and Mercury is their Water, in which by a mutual alteration it assumes in a conver­tible manner their mutations. And this Water contracts unto it self from them a Nature in a resem­blance to Vegetables, decocted in simple Water: though these kinds are not altered in their colour outwardly, under the form of flui­dity, in respect of the thickness of the Matter and Earth immersed in, and united proportionably to the Water of Mercury; but we find it otherwise in other diaphanous hu­midities: For this altered, Nature is altered, and its colour outward­ly is hid under the appearanc [...] of Mercury, and is not manifest to the sight. And this you at large dis­cuss and shew, how simple River Water is the first Matter and nou­rishment of Vegetables, and con­sequently of all living and sensi­tive Creatures: therefore if any of them all be decocted in it, it assumes and puts on it self the vir­tue [Page 193] and propriety of their Nature: wherefore being in it self cold in the highest degree, yet by means of things decocted in it, it works in us the effect of a thing hot in the first degree, that I may use your words. Moreover, there is nothing that nourisheth more than the Broth or decoction of good Flesh; and if the Water in which Flesh and Herbs are boyled, or the things boyled in Water, be eaten moist, or the simple Water a [...]ter boyling be taken or drank, it hurts not at all, yea it will profit and help much, although before in its simplicity and nature it would have been hurtful. Now this comes to pass because that Water is not such, as it was before. In lik [...] manner Quick-silver is the Matter of all Metals, and is as it were Wa­ter, (in the Analogy betwixt it, and Vegetables or Animals) and receives into it the virtue of those things which in decoction adhere to it, and are throughly mingled with it; which being most cold, [Page 194] may yet in a short time be made most hot: and in the same man­ner with temperate things may be made temperate, by a most subtl [...] artificial invention. And no Meta [...] adheres better to it than Gold, as you say, and therefore as some think Gold is nothing but Quick-silver, coagulated by the power o [...] Sulphur, &c. And thence you would conclude, as I think, and well, that if Gold be decocted and dissolved rightly in the natural way of Art, Quick-silver it self will obtain the natural properties of that Gold. But the way of this de­coction and solution of Metals, is known to very few, and it mani­festly appears: for the cause o [...] this Solution is the moistness o [...] Mercury, restrained by the com­pactness of an Homogeneal Earth; and contrarywise, the coldness of the Earth, restrained by a Wate [...] [...]omogeneal to it self, the Homo­geneousness of qualities remain­ing: So that there is in it a single dryness, and double coldness, a [Page 195] simple moistness, but under a dis­proportion of immaturity to the anatical proportion of the ripe di­gested Sun. The dissolver therefore differs from the dissolvend in pro­portion and digestion, and not in matter: because Nature might make this of that, without any ad­ditional mixture, as Nature doth wonderfully and simply produce Gold of Quick-silver, as you have learnedly discoursed in your Epi­stle. For in Vegetables, the moi­sture of simple Water is taken for an intrinsick dissolution, that things congealed by Art, might diffuse into it their effects; and the dissolution of things come about with the coagulation of Water, and the coagulation of Water with the dissolution of things, and con­trarywise: and so it is likewise in the Mineral Water, and things of its kind. He therefore that knows the Art and Secret of Dissolution, hath attained the secret point of Art, which is to mingle throughly the kinds, and out of Natures to [Page 196] extract Natures, which are effectu­ally hid in them. How hath he then found the truth, who destroys the moist nature of Quick-silver? as those Fools who deform its kind from its Metallick disposition or dissolution, and by dissolving its radical moisture, corrupt it, and disproportion Quick-silver from its first Mineral quality, which needs nothing but purity and simple de­coction. For example, they who defile it with Salts, Vitriols, and aluminous things, destroy it, and change it into some other thing, than is the nature of Quick-silver: For that Seed which Nature by its sagacity and clemency o [...] [...]osed, they endeavour to perfect by vio­lating and destroying it, which un­doubtedly is destructive to it, as far as concerns the effect of our Work. For the Seed in humane and sensitive things, is formed by Nature, and not by Art, but it is joyned by Art, and well mixed; but nothing is to be taken from it, nor added to it, if the same specie [...] [Page 197] must be renovated by the procrea­tion of its own kind: so the same Matter must abide and continue, that the same Form may follow, which it doth not otherwise. Wherefore, excellent Doctor, false and vain is all their doctrine, which altereth Mercury, which is the Seed, before the Metallick spe­cies be joyned with it: For if it be dryed up, it dissolves not. What then can it do in the solution of things of own species? For if it be heated beyond its natural dige­stion, it will not cause nor gene­rate in the Metalline species a Fe­verish heat as it were, and will impertinently turn cold into hot, and passive into active; and the errour from thence will be incor­rigible, and labour lost. For ex­ample, Fools draw corrosive Wa­ters out of inferiour Minerals, into which they cast the species of Me­tals, and corrode them: For they think that they are therefore dis­solved with a natural Solution, which Solution truly requires a [Page 198] permanency of the dissolver and dissolved together, that a new spe­cies might result from both the Masculine and Feminine Seed: I tell you assuredly, that no Water dissolves any Metallick species by a natural Solution, save that which abides with them in matter and form, and which the Metals them­selves being dissolved, can recon­geal: which thing happens not in Aquafortis, but rather is a defile­ment of the Compound, that is, of the Body to be dissolved, Neither is that Water proper for Solutions of Bodies, which abides not with them in their Coagulations; and finally Mercury is of this sort, and not Aquafortis, nor that which Fools imagine to be, a lympid and diaphanous Mercurial Water: For if they divide or obstruct the ho­mogeneity of Mercury, how can the first proportion of the Femi­nine Seed consist and be preserved? Because Mercury cannot receive Congelation with the dissolved Bo­dy, neither will the true kind be [Page 199] [...]novated afterwards in the ad­ministration of the Art, nay but some other filthy and unprofitable thing. Yet thus they think they [...]issolve, mistaking Nature, but dis­solve not: For the Aquafortis being [...]bstracted, the Body becometh [...]eltable as before, and that Wa­ter abides not with, nor subsists in the Body, as its radical moisture. The Bodies indeed are corroded, but not dissolved; and by how much more they are corroded▪ they are so much more estranged from a Metallick kind. These So­lutions therefore are not the foun­dation of the Art of Transmuta­tion, but the impostures rather of Soph [...]tical Alchymists, who think that this Sacred Art is hid in them. They say indeed, that they make Solutions, but they cannot make perfect Metallick species, because they do not naturally remain un­der the first proportion or kind, which Mercury the Water allows in Metallick species. For Mercury is corrupted with Metals by way of [Page 200] alteration, not dissipation: because Bodies dissolved therein are never separated from it, as in Aquafortis and other corrosives, but one kind puts on and hides another, retain­ing it secretly and perfectly: so Sol and Lune dissolved, are secret­ly retained in it. For their nature is hid in Mercury, even unto its condensation, of which they lying hid are the cause, in as much as they are latent in it: and as Mer­cury dissolves them, and hides them in its belly, so they also congeal it, and what was hard is made soft, what was soft, hard; and yet the kind, that is, Metals and Quick-silver, abide still. He therefore who thus dissolves, congeals ra­ther, and the corrupted species con­joyned, receive their old-form by an artificial decoction: Notwith­standing this dissolution makes se­veral colours appear, because the species remain as it were dead, yet their intrinsical proportion is per­manent and entire. So the Lord in the Gospel speaks by way of simili­tude [Page 201] of Vegetables, Unless a grain of corn fallen on the earth do dye, it abides alone; but if it dye, it brings forth much fruit: Therefore this alterative corruption hides forms, perfects natures, keeps pro­portions, and changes colours from the beginning to the end: For when the Water begins to cover the Earth, the black colour begins to be hid under the white; when the Air covers the Water and the Earth, the citrine colour appears; which is turned to red, when the Fire covers the Air, or the other three Elements. And these last co­lours abide hiddenly and intrinsi­cally, and appear under the shew of a white Spirit in liquid Mercury, until it be recondensed in the Pow­der which is in the Bodies: be­cause the Soul lies hid in the Spi­rit, as in the condensation the Spirit and the Soul lie hid in the Powder or Body. For there is a corruption in the things to be al­tered, but no dissipation of parts, unless some superfluous parts be [Page 202] to be rejected as unprofitable for generation, whereupon the Arti­ficer purifies his Work, that dige­stion may succeed better. This is manifest by example in Grain, for of two grains of Wheat, if the one be cast into good ground, there it putrifies, dies, and loses its exter­nal form, but nothing thereof is dissipated, yea in its time it en­creases into a multiplicity of Fruit, and there is indeed made a cor­ruption only of the form, and not any dissipation of the matter: But if the other grain be cast into the Fire, then both matter and form are corrupted, and the whole is dissipated, and that corruption is unprofitable for generation. Wherefore Water dissolves not Bo­dies, but those only of its own kind, and by which it may be con­densed▪ nor can Bodies be at all nourished to generation, but by their like, which can preserve the species destroyed by that transmu­ting Body, through the artifice of the Work: though Vegetables are [Page 203] nourished by things of different kinds, yet before they nourish them, they are assimilated (the dissolution of them being first made) according to the propor­tion of the things which suck and draw them to them. It must be noted therefore, that the Solution of Metals may be made by diffe­rent ways: one, which Fools know, as is abovesaid, with Foreign things, which abide not with the dissolved Metals, which is rather to be called a corrosive destruction and defilement of the Compound. The second Solution is made by the power and force of Fire, which is no true Solution, but a melting rather of the colligated▪ Elemen­tary parts: for the outward heat of the Fire, in dissolving the Com­pound, finds out its intrinsical, na­tural or native Fire within, which internal and proportional Fire dwells in the Air, therefore it dis­solves the Air it self. But that dis­solved Air resides and dwells in the Water, and the Water in the [Page 204] Earth, and the Water it self dis­solves the Earth, so that it melts both the active and passive; but this melting is no true Solution, yea it is a dissipation, because the Elements there being homogene­ous to one another, and propor­tionably fixed, by digestion are mixt, and one of them educed out of the power of another generally: And therefore this falls out even in pure Bodies, in which the Ele­mental natures are fixed. Where­fore in them the flame of Fire causeth melting, and dissolves that whole Body to fluidity, and not to a separation; because Fire cannot flow, unless the Air consubstantial to it flow; neither doth the A [...] flow, unless the Water be dissol­ved; nor doth the Water flow, un­less the Earth flow: and contrari­wise, as the Earth is dissolved by the Water, so on the contrary side the Water retaineth the Air, and congealeth it: and in the same manner ascending upwards, the Air retaineth the Fire in Congela­tion, [Page 205] because the more fixt and fixing Elements cause fixation, by acting together on one another; as Earth and Water, and in a con­trary manner Fire and Air, act to­gether each on other unto Solu­tion. But this Solution is called a melting of the Compound, and not properly a Solution of it, because the parts separable from one ano­ther in the generation of the Com­pound, are not dissolved, as is done in the third and truly Philosophick Solution, when the Compound is dissolved in the manner aforesaid, and yet the parts abide unsepara­ted, though separable; so that the virtue of the most digested Ele­ments may be extracted from things to be dissolved by the dis­solver, that is, Quick-silver, and the grosser parts in such a dissolu­tion acquire some latitude of sub­tilty, because the Body is turned into Spirit, and contrariwise the Spirit into Body; fixed things are turned into volatiles, and volatiles to fixed. For this Solution is possi­ble [Page 206] and natural, that is, by Art of Nature subserving thereto; and this is sole and necessary Solution, in the Work of the Philosophers, which can be done by no other thing than Quick-silver only, with a prudent proportion: so as a good Artificer knowing from within the natures and proportions, ought to make the proportion from his first entrance upon the Work. For these two, Sir, are sufficient for this Work, and nothing else enters it, nor generates and multiplies, as we have said. Besides, you say that Gold, as most think, is no­thing else than Quick-silver coa­gulated naturally by the force of Sulphur; yet so, that nothing o [...] the Sulphur which generated the Gold, doth remain in the substance of the Gold: as in an humane Em­bryo, when it is conceived in the Womb, there remains nothing of the Father's Seed, according to Aristotle's opinion, but the Seed of the Man doth only coagulate the menstrual blood of the Woman: [Page 207] in the same manner you say▪ that after Quick-silver is so coagulated, the form of Gold is perfected in it, by virtue of the Heavenly Bodies, and especially of the Sun. But by your good leave, and with respect I must tell you, we must not think so: For being we are Philosophi­cally perswaded, that Gold is no­thing but Mercury anatized, that is, equally digested in the bowels of a Mineral Earth; and the Phi­losophers have signified, that this very thing is done by the contact of Sulphur coagulating the Mer­cury, and by reason of its opera­tion, that is, from Mercury being digested and thickned by a pro­portionate heat. Wherefore we must know, that Gold is Sulphur and Mercury together, that is, the coagulant and the coagulated in one: and nothing added from without thereto, but only a pure digestion or maturation, which multiplies qualities, and excites one Element from another out of their pure possibility into act, no [Page 208] other thing whatsoever being su­peradded. But this digestion or matutarion is produced actively, from the superiour Elements, that is, the Fire and Air, which are not actually but potentially in Mer­cury; which yet being excited and assisted by an external heat, and by the proper and natural digest­ing heat, the passive Elements in Mercury are by them subtilized, being not only potentially existent, but actually, towards Water it self, and the Water is subtilized to­wards Air, and Air follows to Fire; and in this proportionable action of Nature, and digestion of Mer­cury, the Male and Femal [...] abide together in closed Natures; the Female truly as it were Earth and Water, the Male as Air and Fire: which Earth and Water the Philo­sophers do mingle in Gold, but called the Air and Fire a Sulphur as it were therein: neither is there any other Foreign addition in the bowels of the Earth. And there­fore in Art above ground neither [Page 209] is there found and Foreign addi­tion, to digest or condense Mercury into the nature of Gold, or other species of Metals. Therefore the Philosophers have said, that Sul­phur and Mercury make Sol, that is, its corporeity and permanency: And therefore it is not hence con­cluded, that the external artificial heat, stirring up and assisting the proportional intrinsick heat, to digest and ripen the other two less digested and immature Elements in Mercury, namely its Water and Earth, is of the substance of the Compound. For the external heat is not permanent within, with the quantity and weight of the Matter, nor adds any thing thereto: But the intrinsick proportionate natu­ral and simple heat is permanent, with the quantity and weight of the Mercury digested by it; be­cause that heat is an intrinsick and essential part of Mercury it self, to wit, the two more active Elements in it, namely Air and Fire. Therefore Fools do ill and [Page 210] absurdly understand that saying of the Philosophers, that Sulphur and Mercury beget Sol; because, as is sufficiently known, as neither Air nor Fire in the first Mercurial composition, nor afterwards in the natural Metallick digestion, depart nor are severed from Water and Earth, so neither doth Sulphur (which is no other than Air and Fire) depart nor is separated from Mercury, which is the same with Water and Earth. And he is not a natural Philosopher who imagines or asserts the contrary: for the digestion of Gold happens and is made of the first Mercurial propor­tion, without any addition made thereto by Nature under, or Art above ground, as is said. Neither is that repugnant to what we have said, that a pure Sol and clean Mercury must in this Art be con­joyned, because this is not done to that intent to affirm, that there is one Sulphur in Sol, and another in Mercury, or that there is one Mer­cury in Sol, and another in Mer­cury, [Page 211] but because the digestion is more mature and perfect in Sol, than Mercury. And also in the Sun the Sulphur is more mature and digested, and therefore more active than in Mercury: whence the Phi­losophers have affirmed Sol to be nothing else but Quick-silver ma­tured [...] For in Mercury there are only two actual Elements, to wit, Water and Earth, which are pas­sive; but the active Elements, Air and Fire, are only potentially therein. But (as it is known) when those Air and Fire in a pure Mer­cury, are deduced from possibility into act, that is, to a due digestion and proportionable concoction, then [...]t becomes Gold. Wherefore in Gold there are four Elements conjoyned in equal and anatical proportion, in which therefore there is actually a more ripe and active Sulphur, that is, Air and Fire, than in Mercury: Wherefore Gold is by Art dissolved with Mer­cury, that the unripe may be hol­pen by the ripe, and so Art de­cocting, [Page 212] and Nature perfecting, the Composition is ripened by the favour of Christ. Whence the cause may be derived, why by the help of the Philosophick Art, more per­fect, noble, and by many degrees more elevated Gold is made, sooner and in less time, than by the work of Nature. Because Nature doth act and work this by boyling and digesting Mercury alone in the bowels of the Earth, without any assistant: which cannot be brought on to the due proportion of Gold, or any other Metal, in a little time. But our Art helps the work of Nature, by mingling with Mer­cury ripe Gold, in which is a Sul­phur excellently digested, and therefore maturing and quickly digesting Mercury it self, to the anatick proportion of Gold, by subtilizing its Elements: where­upon there follows by Art a won­derful abbreviation of this natu­ral Work. Wherefore, my Doctor, I return to the former points; we must not imagine, according to [Page 213] their mistake, who say, that the Male Agent himself approaches the Female in the coagulation, and departs afterwards; because, as is known in every generation, the conception is active and passive: Both the active and passive, that is, all the four Elements, must always abide together, otherwise there would be no mixture, and the hope of generating an off-spring would be extinguished. For in every man, the Masculine Seed to the end of his life is called in him the Agent, when it is first mingled with the Feminine; and whether it be shed out, or consumed in him, Nature for its sake doth ve­getate, and is wonderfully increa­sed and nourished, and makes to it self in the same mans loins the like specifick Seed. The like is to be judged of the Feminine Seed in the Women; wherefore both these Seeds abide always, and are to be esteemed for original Agents, and first Patients. Yet there is a va­rious or different nativity or gene­ration [Page 214] of Mixts and Vegetables: For they are called Simple Mixts, which grow under ground, out of our sight, or about the surface thereof, by the commixture of the Elements alone compounded one with another: or from their first Solution; because they grow not as Vegetables, but how much so­ever of matter was compact and mixt in them, so much of their first weight is reserved in the same Compounds. For example sake: how much soever at first a mass of some Mercurial substance doth weigh in its Mineral disposition in the bowels of the Earth, so much weight of Gold will abide digested therefrom: and the Scoriae and Faeces rejected from it, will rather be diminished than multiplied, be­cause they receive no nourishment. But there are manifold degrees of this first and simple natural mix­ture: The first is, the naked con­cretion and composition of the four Elements, and that imme­diate, in which there is not yet any [Page 215] change made, or exaltation of one Element into another: but a sim­ple union of a symbolizing compo­sition of them, persevering and abiding; of which sort Stones are. The second degree follows upon the first, because from the afore­said Stones, Minerals▪ (about which we discourse) are generated, and the more noble subterraneous spe­cies emerge and arise from hence: because in these begin the action of Elements, and their mutual transmutation, though their action is not in so great vivacity and virtue as in Vegetables and Sensi­tives, because they have neither growth nor sense, as we have said before. The third degree is that which comprehends precious Stones and Gems, because in them is found a perfect and compleat action, from the virtue of the Ele­ments compacted and acting mu­tually, as I have declared more largely in my Philosophy: where I have perspicuously manifested this third degree, together with [Page 216] the second, to be a mean betwixt the first and second composition of Natural things. Then another na­tivity or generation is that which is not accounted to be of Simple Mixts, but Compound Vegetables: which are truly divisible into four kinds, or Classes, as I have dis­coursed more largely in my other Book which I sent you. For there are Vegetables, but Sensitives more especially, which for the most part beget their like, by the Seeds of the Male and Female for the most part concurring and commixt by copulation; which work of Nature the Philosophick Art imitates in the generation of Gold. No man can artificially perfect any humane Seed, but we can by Art dispose a man to a pro­ductive generation of his like: For the vital Seeds are only dige­sted in a vegetable manner by Na­ture, in the loins of both Parents; but we can by coition mix the Parents Seeds in natural Vessels, which copulation is as it were an [Page 217] Art disposing and mingling those natural Seeds, to the begetting of Man. For example sake; the Seed of the Man, as more ripe, perfect and active, is by this artifice joyned with the Seed of the Wo­man, more immature and in a sort passive; which Seed of the Man, because it actually contains in it the working Elements, to wit, the Air and Fire, is therefore more ripe and active for digestion. But the Female Seed doth more actu­ally contain the undigested and passive Elements, and which there­fore are to be digested, as the Earth and Water, which being shed out and mingled together in the natural Vessels of the Female, no Foreign thing being added thereto, (but the external heat of the Woman exciting and helping the proportionable inward heat of the Mans Seed) the active Ele­ments of the Mans Seed, digest and ripen the Feminine Seed, and thence a Man is generated, com­pleat and perfect according to his [Page 218] Nature. So it is in our Philoso­phick Art, which is like this pro­creation of Man; for a [...] in Mercury (of which Gold is by Nature ge­nerated in Mineral▪ Vessels) a na­tural conjunction is made of both the Seeds, Male and Female, so by our artifice, an artificial and like conjunction is made of Agents and Patients. For the active Elements which obtain the name of the Masculine Seed, are naturally con­joyned with the passive Elements, which are as it were the Feminine Seed; but herein the due natural proportion is always to be obser­ved. Now this first Mercurial di­gestion is called Conjunction, in which the act riseth out of the possibility, that is, the Masculine from the Feminine, namely the Air and Fire, from the Earth and Wa­ter, by means of a pure digestion and subtilization of them. But the Philosophers and ingenious Ar­tificers imitating Nature, besides this natural digestion of the Seeds in Mercury, have by a most subtle [Page 219] invention made another conjun­ction and digestion, whence they have not generated simple Gold only, but some other far more no­ble and perfect thing. For they commanded Gold (in which the Elements are more active) as the Male Seed, to be joyned with Mer­cury, (in which the passive Ele­ments are existent) that it might be duly dissolved, excluding all Foreign things, save that they used an outward heat, which by help­ing doth excite the internal natu­ral heat of Gold, to digest actively and ripen Mercury. And so as a Man is generate by Nature, so Gold by Art: Although notwith­standing their Sperm and Seed cannot be generated by Art, be­cause Art knows not proportion of the mixture necessary to pro­create Seed; and in Man it knows neither composition, nor mixtion or first proportion, nor the causes of subterraneous things, which flow out from the Earth, where is the proper and natural place of their [Page 220] generation. But those Seeds pro­duced by Nature are artificially conjoyned, that out of them in a way of composition, that which is to be generated may be produced, in which both the Seeds abide to­gether well mingled, although Aristotle, as you write, seem to think otherwise. Wherefore the Masculine Seed of Mercury, or our Sulph [...]r, goes not away after coa­gulation, as some falsly affirm; and that this falls out in Mercury, by the force of the Sun especially, and that by its heat chiefly the form of Gold is perfected, as some think in subterraneous places: Yea rather by the force of the mo­tion of its Globe, or of its [...]b, and of the whole Heaven univer­sally, because the Solar Rays do only heat the surface of the Earth, and not inwardly those its deep places, in which the generation of several kinds of Metals is brought about; and neither do the influ­ences of Heaven, brought down by the Rays, reach unto those lower­most [Page 221] parts, although the subterra­neous motion of the Elements pro­ceed first from the motion of the Heavens, and not from its Rays of light, nor from their heat, nor other influence save motion: but how this comes about, and what is the cause of this motion of sub­terraneous things, I believe your Reverence is not ignorant, and therefore I forbear it at present. Therefore the Sun is not the prin­cipal cause of Gold, or of its form, though there be a resemblance in names betwixt them; because as the Sun is hotter than the rest of the Planets, so Gold is hotter than any of the Metals, with the like difference of proprieties. The rest of the Planets also have obtained like names, whence this errour of Fools doth arise: For they believe that every one of the seven Pla­nets, generally and specially by its influence doth beget one special kind of Metal, whereunto by a cer­tain propriety it agrees, and is in its nature resembled. But it hap­pens [Page 222] otherwise in subterraneous things, than in Vegetables, in which Heaven or the Sun is the cause of their generation or aug­mentation, not only▪ by its motion, but also by reason of the heat of its Rays: For the Sun heats the Vegetables themselves, and the superficies of the Earth, the Ele­ments being very strongly re­flected by its Rays to the surface of the Earth, because that its Rays can proceed so far. To instance: for that from the twelfth Heaven which obtains the utmost degree of height, proceeding to descend lower, there follow always thicker or less subtle Orbs, till you come to the concave of the Orb of the Moon, where alterable things have their place, or the mixt Elements begin, and are terminated under the Hemisphere of things genera­ble and corruptible. And therefore the more subtle and simple Fire is there found, though not altoge­ther pure: because a simple pure Fire cannot be found apart amongst, [Page 223] the alterable sorts of things, nor any one of the other Elements, albeit in every Compound thing simple Fire may be found, mixed with other simple Elements, else there would not be many Elements, but one only. Therefore the Rays of the Stars of Heaven, of the Sun especially, pass through the fore­said Regions unrefracted, until they descending farther down­wards, are reflected in the Fire by reason of its thickness; afterwards descending farther through the Sphere of the Fire, they by mo­ving it reflect the Fire it self into the Air which is thicker. And in like manner the Rays proceeding perpendicularly to lower things, through the Sphere of Air, into the Water thicker than the Air, from which they are reflected back into the Air. And so after its man­ner they are reflected back by the Water moved by them, which also is much better perceived in the Earth, with its thickness above other Elements. By this decoction [Page 224] and reflection the Elements are moved invisibly, though not un­perceivably: because we perceive heat by the motion of the Hea­vens, and it is always reflected from the superiour and subtles Element, into the inferiour and thicker, unto the surface of the Earth, by means of the Rays of the Stars descending perpendicularly from aloft to the lowest things; and things thus reflected being moved, and by the Rays of the Sun reflected, accidental heat is produced in the medium, though sometimes by the Rays of other Stars, other qualities are produced here below, as dryness and cold­ness, as is manifest in Astronomy; not that the Rays are in them­selves hot, but that they are the cause of heat in such manner as we have said. Now that these things are true, is manifestly known from Astronomy and Per­spective, whence it is understood how generations happen in Vege­tatives and Sensitives, thus much [Page 225] therefore may suffice. But vain Astrologers have other conceits, and think that the influences of Heaven are from the virtue of its activity, and not from the virtue of its motion: which is false, be­cause the Rays of Heaven produce or effect nothing in the superiour Orbs. For such Rays cannot be reflected on the aforesaid Orbs, nor be mixed with them, as they are reflected in the Elements and mingled with them▪ not by compo­sition, but by a moving reflection and mixture of the same Elements, as hath been said: but in the su­percelestials there is no capacity to receive new qualities, or Fo­reign impression, although the Rays themselves produce wonder­ful qualities in the Elements, mo­ved by their reflection. Where­fore, my Doctor, the Sun in par­ticular is not the cause of the ge­neration of Gold, nor yet is it by means of its heat the cause of Ve­getables either above the Earth, or of Mi [...]ts about its superficies, [Page 226] which namely we know to be heated by the Rays of the Sun, as we have said, which is also agree­able to Astronomy. But the know­ledge of these things, need not any longer disputation, wherefore I pass on to what remains; for if you apply your mind to those things which we have said, you will understand and you will find it true, that by the activity of Sul­phur digesting and coagulating Mercury, its form from Gold is specially perfected: but yet you must not think that from any other Metal, or any Star; this may be done, as you have written in your Epistle. That which we have said, is also to be understood of othe [...] Metals, in their kind and manner; but with difference, because in other Metals there is a double Sul­phur: One which is superfluous, and may be separated▪ the form of the Metal still remaining: Ano­ther Sulphur is an essential part of the Metal, but united to its Quick-silver, and not separable, so [Page 227] that the form of the Metal conti­nues: yet that imperfect and Sul­phur [...]ous Metal may be perfected by a Medicine corrupting the form of that Metal; and introducing another. But what we are to think of the duplicity of this Sulphur, which you assert in this Philoso­phick Art▪ I pray you, my re­nowned Doctor, without violating the Law of our Friendship, or your Authority, that you would be pleased to consider. This duplicity of Sulphur is not so distinct in Mercury coagulated into diver [...] Metals, that one of them should intrinsically and essentially apper­tain to the generation of the Me­tal, and be esteemed an essential part thereof, and the other be ascribed to corruption. But there is in every Metallick species, equal­ly as in Gold and Silver, a simple and single Sulphur; which is ter­med Quick-silver, from the first Mercurial composition, as hath been declared in the generation of Gold▪ Because Sulphur, and [Page 228] Quick silver are nothing else but the four Elements in Mercury it self, so or so proportionally dis­posed, as this or that Metallick species requireth. But that which is reputed a second Sulphur, and to be rejected, is a certain Scoria and faeculent part in the Metals, contracted in the coagulation of the Mercury; or a certain super­fluity, which being unclean and impure, would not in the dige­stion of the Mercury, endure a congelation to the form of a Me­tal: because it was not of an ho­mogeneal and proportionable Na­ture of Mercury, apt to be congea­led and digested into a Metal. But some Philosophers have called this Scoria, a combustible Sulphur, be­cause it cannot subsist, but vanish­eth in the testing of Metals, or is separated from them into Faeces▪ And here I may bring this exam­ple: the bloud in Sensitives, and sap in Vegetables, in their coagu­lation have several and different offices; because some parts of the [Page 229] bloud have a conformity unto Flesh, and therefore may be coa­gulated and turned into Flesh, and retain the uniform nature of Flesh, and obtain the name of Flesh. But some parts thereof residing in the pores, are of a superfluous hu­mour, which can in no wise be converted into solid Flesh, and therefore are ejected by Sweat and Medicines, and separated from the true Flesh. But in the Sanguine complexion there are many fewer superfluities, than in others: So we may conclude by way of resem­blance, that it is in Gold and other kinds of Metals; that the purer or impurer Mercury, in its first coagulation, contained or con­tracted more or less superfluities, or natural impurities. Wherefore the difference is made in the coa­gulation of Mercury, which speci­fies and causes divers Metals; and whatever Mercury there is in any sort of Metal, is termed incombu­stible, and inseparably permanent, though in fixed Bodies it is made [Page 230] volatile by Art, yet by Nature it remains inseparable in an Elemen­tal proportion. But what dross so­ever was contracted in the Mer­cury, and mixed with it from the beginning; (that is, in the conge­lation of Mercury in its first com­position, by heat digesting it to a Metallick kind; and therefore it is by the test taken away from the Mercury, that is, the homogeneous Mercurial nature, and separated from the Metallick kind as rejecta­neous and heterogeneal) this is not properly called a Sulphur, but a dross and certain superfluity: because Sulphur is nothing else but a pure act of Air and Fire, warm­ing and digesting, or decocting, the Earth and Water in Mercury, proportionable and homogeneous unto it. But the dross is that which in the first composition was not pertinent unto the nature of Mercury, nor had a proportion to any Metallick kind in the compo­sition and digestion of the first Elements in Mercury. From these [Page 231] things it▪ is known, that there are not in other sorts of Metals any distinct or more Sulphurs, than are in Gold and Silver, but one only and simple Sulphur; though there are in them more and greater su­perfluities, than are in Gold. From hence the truth of your saying is known, that Gold, of all Metals, cleaves most unto Mercury. Now this comes to pass by reason of the purity of both, because in them is less dross, dregs, or superfluity, than in others: For every thing doth naturally desire, by a through mixture and union, to be joyned to a thing of like nature to it, and proportionable in homo­geneity, rather than with a thing unequal and unlike to it, as we know; like as Water very easi­ly and without contradiction is quickly joyned to another Water, with an identative and uniting mixture. Now in Gold there is no­thing but Mercury, therefore being there is in it little dross, (which is not of a Mercurial nature, as we [Page 232] have shewed) there is therein no great resistance, but that a pure Mercury may more easily adhere to Gold and Silver, than to other Metals, in which many superflui­ties and dross do forbid and hin­der other Metals, or their con­gealed Mercury, any contact, or through mingling with crude Mer­cury. For those superfluities, as we have already said, are not of the first composition of Mercury, nor of the same natural or proportional homogeneity: and if happily they be of its composition, yet they are not of its proportion; for what­ever is of any things proportion, is not superfluous. Wherefore they cannot be inseparably throughly mingled, neither with Mercury to be coagulated by Art, nor with Mercury coagulated, which in the nature of its Mineralness is joyned with them in the same kind of Metal; being such dross is com­bustible by Fire, and therefore se­parable. What wonder is it then if in those Metals to which they [Page 233] are accidentally superadded, they hinder their natural commixtion and permanent union with coagu­lated Mercury, or other crude Mer­cury? For this very cause Gold it self, though never so pure, can far more difficultly abide with, be joyned and adhere to an unclean and drossie Mercury, coagulated or not coagulated, than with a pure and clean one. Because a simple Nature doth rejoyce in the society of, and is perfected by a simple Nature, that is like to it, and same with it in its first homogeneity and Elemental proportion: but Gold, as hath been said, is nothing else but Mercury thickned by its pro­per digestion, and Elemental acti­on: therefore albeit in the Earth there be a difference betwixt Gold and Mercury in ripeness, (because Gold is more ripe than Mercury) yet there is no diversity in their Matter. Therefore whatsoever Gold hath acquired by the digestion it hath unto maturity, Mercury may acquire the same without any ex­traneous [Page 234] thing. But Art to bre­viate and contract the Work, joyns Gold with Mercury, as is said, and out of two Sperms it makes and generates artificially that same thing, which Nature doth create in the Mines of one actual Seed, the identity of the Matter being always everywhere observed, but not the same active power. And therefore as nothing extraneous to its Nature, doth enter this Work in its first composition, so neither doth any thing multiply it, which is not of the first temperament thereof. Wherefore some men think falsly, that the Philosophers Stone may be composed of divers things, or of all things, and be nourished by them, instead of the aforesaid Sperms, notwithstanding divers names have been imposed on them. Neither doth his Philo­sophick Work eat any thing, or convert it into its own Nature, which is extraneous, because it doth not vegetate. Wherefore though there be in the said Philo­sophick [Page 235] Stone, a Body and a Soul, or a Spirit, it is not therefore ve­getably animated as Trees and Plants: For this Stone, as all Mi­nerals, is of the aforesaid first, and not of the second, or any su­periour intention or imposition. But Trees and Plants are of the second imposition, as Vegetables are of the third, fourth, fifth, or last imposition, for mixt things in those four last impositions, do ve­getate. For in them the Elements by many transmutations, and by being oftner alterated, are more subtle; wherefore they are more active and perfect, though they are not more durable and permanent in [...]heir permixtion, because the Elements in them are not of a fixt, but dissolvable composition; wherefore they take in their nou­rishment vegetably. But our Stone, as also all the Minerals, is of the first imposition; because it vege­tates not, nor is vegetably nou­rished, but nourishment befalls it rather by apposition of a nourish­ment [Page 236] of a like nature to it, and not by vegetation. For example sake: because, as is manifest by experience, out of a Feminine Seed, to wit, out of Mercury put to it unitively, insensibly and by way of composition this Philosophers Stone is nourished, but by means of a digestive heat. For it takes and assimilates its like unto it self, to be multiplied by way of apposi­tion, and not vegetably; where­fore it becomes weightier in quan­tity, and more active and perfect in quality: neither doth Fire or heat multiply this our Stone, as its due nourishment, because it is not of its first composition, but heats it by an extrinsical accident: For how can Flame or Fire multiply the Stone it self, or make it of it self more weighty, when it cannot be fixedly and permanently min­gled with it, nor is not of its first composition or form? Nothing therefore nourishes and multiplies the said Stone, to the generation of the same form, except the Femi­nine [Page 237] Seed, which nourisheth it by means of heat, and nourishes it not vegetably, but by way of apposition and commixtion. He therefore who thus multiplies and nourisheth it, shall not erre, be­cause this multiplier and nou­risher is turned into the same kind. A man may indeed increase the Stone and its weight by extra­neous things; but this must be done out of its natural kind, not convertible into it: For that weight would be made besides Na­ture, that is, not into the same species, nor into the unity of one species, yea it would be an aggre­gation of divers kinds, and an ac­cidental composition, which might be separated by the Test. But when the Philosophers said, that the Stone might be made of every thing, truly they understood it not, (as some perversly interpret them) that the Stone might be made of divers things, unlike unto it both in kind and nature; or, which is more absurd, that it [Page 238] might be multiplied by a Flame ministred to it from without: for this reason especially, because Fire and its Flame may by a certain production arise out of every thing: Now the refutation of this opinion is manifest from what hath been said before. But when the Philosophers say, that the Stone is made of every thing, they mean, that it is made of the four Ele­ments proportionally equalized to one another by a due and natural digestion; out of which four Ele­ments every thing that is gene­rable and corruptible is made. Therefore by this similitude the Philosophers say our Stone is [...]de out of every thing, that is, out of every Element; because if any one of them were mortified or de­stroyed, the whole proportion of the Golden Nature would perish, and its kind: and every thing in whatsoever latitude and sort of al­terables, is generated out of the four Elements either actually, or potentially mixt: yet it cannot be [Page 239] properly said of every producible thing, but of our Golden Stone, and other things equally mixt, that they are made out of every thing: for this reason especially, because in those things which are not pro­duced by an equal, but by an ad­equate proportion of the Elements, all the Elements are not actually existent, but in their adequate activity and passion: for some of the Elements are therein either in an active or passive power, and the rest are therein actually. But in the Philosophers Stone, which is Gold, being it is an uniform Work of Nature, all the four Elements active and passive are actually therein, and permanent in an equal proportion. For the Essence or Nature of Gold, is nothing else but the four Elements equally mixed; not that their form and matter may be said to be therein equal, but their passive and active power; that is, they are each alike and equal not in quantity, but in quality: because that the active [Page 240] doth not exceed the passive in its acting; nor on the other side, the passive doth not exceed the active by suffering more: because there is an equal proportion as to mea­sure in our Gold, or in our Medi­cine, double hot, double moist, double cold, double dry, and all these are actually therein, by actual action and passion; that is, Fire, Air, Water, and Earth, as we have said before. And all these are said to be alike, and equal in qua­lity, not quantity, because they are equal in actives and passives; and they are therefore durably permanent in Gold, because the passive in it consists permanently in its active, and on the other part the passive rises not up against the active. And they ought not to be alike in quantity; that is, there ought not be so much matter of Fire, as there is matter of Earth: because then the Fire by reason of its quality, would be everywhere of an unequal activity with its passive Earth, and of a far greater. [Page 241] Wherefore there is in Gold, as to its matter, but not as to its qua­lity, much more of the heavier and more passive Element, than of the lighter and more active; that [...]s, more in quantity: there is in [...]t a greater quantity of Earth, than Water; a greater quantity of Water, than Air; a greater of Air, than Fire: wherefore it is the heaviest of all Metals. But in this [...]nequal proportion of quantity, there is an equal and like propor­tion of quality, of hot, dry, moist, and cold, because each of these is in Gold, as hath been said. The cause of which weight is the per­manency of the solidity of the Earth and Water, and the solution of an homogeneous Water with the Earth, because Water dissolves an homogeneous Earth. Also their intrinsical thorow mixture in their very least particles, is the cause of the weight; because the Water as well in Gold, as Quick-silver, suffers not the Earth to have any [...]res in it: which is otherwise in [Page 242] other Metals, in which pores are insensibly made in their congela­tion, because of the dross mingled in those Metals all over, rejected by the Mercurial nature and hete­rogeneous: whereupon their light­ness results, which is nothing else but want of matter, and porous­ness of the same, as weight is no­thing else but a solid addition of matter. Wherefore if there were in an equal commensurative quan­tity, so much of the solid matter of Fire, as there is of the matter of Earth, Fire would be as weighty as Earth. But the cause of the weight of Saturn, is its immature congelation, because it d [...] not yet reject the dross of its parts, whence pores are made in it; but the pure and impure abide through mixt together in it everywhere, as in the first crude Quick-silver, in which the inspissation and coa­gulation is weak, for that cause Saturn or Lead retains the weight of its Quick-silver, not because of the purity of its solid matter, but [Page 243] because of its immature coagula­tion or coction. Wherefore if in this Work you would not destroy the Fire and Air, you must pre­serve in a distinct and like propor­tion the heat of the Compound: But if you would not destroy the Air and the Water, then in the same Compound you must cherish the humid: so in the same man­ner you may preserve the Water and Earth, or the Earth and the Fire, in the said Work, by preser­ving rightly, and by the artifice of the Philosophick skill, both the cold and dry: because if you de­stroy any one of them, the propor­tionab [...] form and kind of Gold is lost. For this cause the Philoso­phers say, our Gold is made of every thing, that is, of every Ele­ment, every Element being in­trinsically preserved in it, and actually compounding it: where­fore all the Elements are intrinsi­cally in act or power, the princi­ples of all compounded alterable things, and for that cause are said [Page 244] to be all things. Furthermore, my Reverend Doctor, for your credits sake, you must understand the say­ings of the Philosophers according to the possibility of Nature, and not according to the sound of Words: For they have handled this holy and hidden Art, and its Secrets, under Similitudes, Fables, Riddles, and obscure words, and have hid it purposely, that it might not be exposed to the un­learned, impious, and unworthy. Furthermore, that I may go on to other Heads of your Epistle, I un­derstand the artifice of your Stone to be a composure from Gold, but from your writing I cannot appre­hend it, because you set not down the first original of that Compo­sition. Therefore I shall not need to handle it more at large, till you instruct me fully and more plainly in its Composition and Operation: For I cannot neither believe that the Elixir, or Philoso­phers Stone, can consist of the signs appearing in it, and of the proper­ties [Page 245] of the nutritive vegetation of the flaming Fire, which you attri­bute to it, as I have openly shewed in what I have said already. But when I received your Work, and the gift of so great a Secret sent unto me, I at once understood your unfeigned love, and free con­fidence in me. Wherefore for your Friendship sake, I reserve your Stone with me, and keep it as a most acceptable gift, and shall write unto you more concerning it, when you shall declare it to me more manifestly. But whereas you say, that in your Stone there are three, a Body, Spirit, and Soul, (which is manifest to you by your experience and work) the Philo­sophers when they said those three natural things were in their arti­ficial Stone, understood it by way of resemblance and experiment: For they called the Earth, its Body and Bones; because it is an astrin­gent Compound, and restrains the fluid Elements from their raw flexibility, having the Fire also [Page 246] with it symbolically by its driness, But they called the Water and Air, its Spirit; because they are the Elements that moisten and dissolve the Earth. But they called the Air and Fire, the Soul; be­cause they ripen and digest the whole Compound. And they na­med them thus, with resemblance unto Humane nature, because in a well-constituted Flesh there ought to be Bones to sustain the Body, and likewise there ought to be in the Flesh a vivacity of vegetable Accidents, which are called its Spirits: contrary to the errors of the Pagan Philosophers, who thought the vital Spirits to be something distinct from the Body compounded, and parts compoun­ding it: so also there must be in Humane Flesh an informing Soul, digesting in man the brutal acts, and to work in him the intel­lectual work. But we must under­stand it otherwise in our Stone, in which the Earth hath the name of the Body, Air and Water obtain [Page 247] the name of Spirit, neither is in it a Soul but because it contains the Air and Fire; which I perceive well, you do perfectly understand. But the Philosophers divided them in this manner: By a crude Spirit, they extracted a digested Spirit out of the dissolved Body, and they had remaining a fixed mass of Ashes to be farther dissolved, in which they found an incombusti­ble and stony oyliness and gum­miness, which they called the Soul; which enlivens, unites, in­cerates and produces united Na­tures; and in the Spirit they dis­joyned the Natures, so in the Oyl they re-conjoyned them. For our Sto [...] hath not an informing na­ture, as a Vegetative or a Sensi­tive, but it hath only a formed form, which form is the very Ele­ments themselves, because it is ho­mogeneous. But mans Body, and that of other Sensitives, is hetero­geneous: For Bones, Flesh, Bloud, Marrow, Hair and Nails, are di­stinguished differently in it; which [Page 248] is otherwise in Gold, in which whatsoever there is, is found to be of one kind. Wherefore, my Re­verend Doctor, the Philosophers speak this by way of similitude, by reason of the administration of Art, and operation of Nature: not because there is a Soul in the Stone, but metaphorically, (as you well know) nor Spirit, nor Body, (as an informing form) as it is found in Man, and other Sen­sitives. Verily I tell you, that Oyl which naturally incerates and unites Natures, and naturally in­duces the Medicine into other Bo­dies that are to be tinged, is not compounded of any other extra­neous thing, but out of the bowels of the Body that is to be dissol­ved: which Oyl retains the colour of its Spirit always, until it be re­thickned, and then first of all it puts on the Royal Ensigns, that is, a citrineness and Metalline form, which it manifests to all; in Gold, a Golden, in Silver, a Silver co­lour and form: which Oyl if it be [Page 249] Sol, being dissolved, is perceived to be red inwardly, though outward­ly it appear white, under the form of liquid Quick-silver. Now some think to compound an Oyl as ge­nerous and powerful as this Oyl is, namely out of Mercury through­ly dryed, or out of the substance of Tin, or Body of the Sun, com­mixed with ingredients of divers kinds; but for what concerns our Work, their Experiment is falla­cious. They can indeed reduce the species of Metals into a kind of Oyl, but they cannot at any hand reduce them into a Metallick kind, observing and keeping the proportion of the things to be mixed sound and entire. But that Oyl may be profitable for Medi­cine to sensitive Creatures, be­cause the nature of Gold is dissol­ved therein; but yet impertinent­ly and unprofitably as to our Phi­losophick Work. Besides, my Ho­noured Doctor, that I may lightly touch on the remaining Heads of your Epistle, you must diligently [Page 250] and wisely observe, that Fire and Azor, wash Laton: But Azor is not raw Quick-silver simply ex­tracted out of the Mine, but it is that which is extracted by Quick-silver it self, out of the dissolved Bodies; which is found to be more ripe upon tryal. Wherefore if La­ton be an unclean Body, it is de­purated by such an Azor, which you write that you have had for­merly; and by this Laton puri­fied by Azor, we make our Medi­cine for curing every sick person. Indeed this Azor is made of the Elixir, because Elixir is nothing else but a Body resolved into a Mercurial Water; after whi [...] re­solution, Azor is extracted out of it, that is, an animated Spirit. And it is called Elixir, from E, which is out of, and Lixis, which is Water, because all things are made out of this Water: and Elixir is the second part in the Philosophick Work, as Rebis is the first in the same Work. But the Tincture constitutes the third [Page 251] Work; for as the matter of this Composition produces divers ef­fects, so it obtain [...] different names one after another. Thence it ma­nifestly appears, that Azor is not requisite to the Elixir, because in this Work the Elixir goes before Azor, and not the contrary; like as Water procedes the Oyl, and the Spirit the Soul: For Azor is drawn and extracted out of the Elixir, as Oyl out of Water, and not contrariwise; as mention is made elsewhere. For example sake; as in the Art of Physick, pure sim­ple Fountain-water, by boyling in the first concoction, is joyned with the [...] Flesh of a Chicken, and thence in the first degree of con­coction we obtain a Broth, a good and perfect decoction, the humid, watry and airy parts of the Chicken being actually dissolved in the aforesaid Water; though there be other Elements therein also actually. But that it may be made a much more perfect Medi­cine, and more generous for re­storing [Page 252] man's sick Body unto health, the decocted Body of the Chick is beaten into a mash, with the said Water already altered in­to a boyled Broth, or with part of it, and is distilled by a stronger decoction, whence a Broth and de­coction will be made much more noble and generous, partaking of the whole nature of the Chicken: Because by this second decoction not only the moist parts, but the hot parts, that is, its aërial and fiery parts, being melted into the Broth or decoction, are throughly mingled and dissolved: and there­fore the whole virtue of the Chick is in such a decoction extr [...]cted into the aforesaid Liquor. So it falls out in the Philosophick Work, because the crude Mineral Spirit, like Water, is joyned with its Bo­dy, to dissolve it in its first de­coction: whence it is called Re­bis, because it is compounded of two, or a double thing, to wit, of the Masculine and Feminine Seed, that is, of the thing to be dissol­ved, [Page 253] though it be one thing and matter: whence the Verses,

Now out of these two things dis­solved together, the Elixir is com­pounded, that is, a tinged Water: whence the Verses,

Out of this Elixir, my Venerable Doctor, as out of the first Broth or B [...]llion of a simple decoction, Azor is extracted, to wit, by a stronger and iterated distillation: which Azor resembles and partici­pates the nature of its Body from which it was extracted, which is hot, and retains its virtue in it self, namely an Oylie nature, which is hot and moist, because it is actual Fire and Air; though all the Elements are in it in Essence, [Page 254] and by Composition. Medicines therefore to cure the Bodies of Sensitives, may be composed out of the said Metals by several arti­fices; but they are not pertinent to the Philosophick Work, as the Elixir is to Azor: that is, the vital Spirit and fugitive Soul are not diaphanous, nor transparent as the clear tear from the Eye: nor every dissolving Spirit, though they be each of higher Natures than another, according to their degrees, as the Soul is higher than the crude Spirit, being they are not of one form. For as the Soul lies hid under the species of a dis­solved Spirit, before its re-inspis­sation, (for the Soul being ex­tracted out of the Body, always appeareth like Quick-silver) so after its inspislation the Soul and Body lie hid under the species of a Body. Your Worship hath seen an Experiment thereof, in the Powder sometime sent to that King whose Physician you are; in which Expe­riment, Quick-silver was found in [Page 255] the species of Quick-silver, but if that which remained in the bottom had been coagulated, it would certainly have assumed the same form of Powder: But that Powder must be called a Tincture nomi­nally only, not that it is a Medi­cine for Metals, for it is not yet perfectly fixt; yet as a Medicine for Men, it is of very good force. But the fixt Medicine without all doubt exceeds this humane Medi­cine in all virtues, both as to Me­tals, and to Men; which cannot come to pass in a clear diaphanous and transparent Liquor: Because if the aforesaid Elixir and Azor, that is, Spirit and Soul, did appear in, and had a transparency, now the Earth as to its proportion had left the Water, and had been sepa­rated from it, which had thickned and coagulated its parts, causing an opacity in the Elixir and Azor, and making a congealable Metal­lick form to consist. For in the condensing of fixed Metallick spe­cies, the condenser must act upon [Page 256] the condensable, and the coagula­ting upon the coagulable; which cannot be in the aforesaid diapha­nous and clear Water. But it happens otherwise in Vegetables, in which a simple and diaphanous Water is thickned by decoction into the Vegetables themselves: which yet by the Test of the Fire doth at length vanish and evapo­rate, because it is not permanent and fixed in its composition, be­cause it had not with it an Earth naturally homogeneal to it in its composition, as Quick-silver hath: which Earth indeed is the cause of permanent fixation in homoge­neous things: wherefore simple Water cannot by coagulation be so fixed with Vegetables, as Mer­cury with Metals. If therefore Mercury should be reduced to a transparency in the Work of the Philosophers, it would by good reason remain of an uncoagulable substance; nor would it be con­gealed upon Laton to a Metallick form, species and proportion, which [Page 257] carries not with, nor in it self its own congelation, namely Water the Earth: which Earth (as was said) is Mercurial, and the first cause of Inspissation, Coagulation, and Fixation. If then this Water abide destitute of Metallick pro­portion, how should it be possible that such like species should be produced from this Composition? They also erre who think to ex­tract a limpid transparent Water out of Mercury, and out of it to work many wonderful things: For be it so that they can perfect such a Water, that Work would con­duce nothing either to Nature or proportion, nor could it restore or build up any perfect kind of Me­tal: For so soon as Mercury is throughly changed from his first Nature, so soon he is forbidden entrance into our Philosophick Work, because he hath lost his Spermatick and Metallick Nature. From these things it is manifest, what truth there is in your opi­nion, and in what it is contrary [Page 258] and improper, when you say, there must be had (as I think) to per­fect the highest Elixir, a Gum in which are all things necessary thereunto, and containing the four Elements, and it is a most clear Water as a tear from the Eye, made Spiritual, &c. which make Gold to be a mere Spirit: For a Body penetrates not a Body, but a subtle congealed Spiritual sub­stance, which penetrates and co­lours a Body. Let it be so as you say, my Venerable Doctor, that Natures are not joyned but in a Gum or Oylie substance, and equal proportioned, having a Spi­ritual Nature, the Elements being yet fixedly shut up in it; un [...]o which Gumminess the whole Phi­losophers Stone is at last reduced by Inceration, under a gentle flux, after the manner of an Incera­tion resembling all the Elements, standing like Copper and in the nature of Copper, existing also in a subtle Spiritual Nature penetra­ting and colouring Metallick Bo­dies. [Page 259] For this Stone in the subli­mation of the first crude Body, hath not lost its kind, namely of the same Spirit, neither yet in the perfect and great Gum doth it lose its first Nature: Therefore Gum and Oyl belong not other­wise unto this Work, but as Ele­ments equally proportioned shut up together, resolvable, united in the Oylie viscosity of the Earth, retained, buried, inseparably mixt. For this Gum or Oyl first is ex­tracted out of the Body, drawn into an incinerated Spirit, till the superfluous humidity of the Water be turned into Air, and one Ele­ment be excited from another Element by digestion, and what was of an Aqueous form, become of an Oylie nature: and so the whole Stone at last assumes the name of Gum and Sulphur. For Geber teacheth this, when he saith, as you have written in your Epi­stle, If any person know to joyn and friendly unite our Sulphur un­to Bodies, he hath found one of [Page 260] the greatest Secrets, and one way of perfection: as if he should say, If any man can reduce a Body to this, that it may be made a Gum which may be throughly mingled with other imperfect Bodies, he hath found the greatest Secret of Nature, &c. because this perfect Stone is a Gum and a Sulphur, as is known by what we have already said. But you must know, that Geber with highest prudence and wonderful artifice hides the truth under a Veil, intermingling with it many obscurities and falsities, which those who are ignorant at first appearance imagine to be truth: yet he speaking like a Phi­losopher secretly under this craft, doth openly, learnedly and Phi­losophically describe the truth: wherefore the unexperienced and Sophisters, not understanding his mind and wit, nor the nature of the thing, do perversly turn aside to the vulgar exposition and sound of the words. For he saith, If thou knowest that, we have said some­thing [Page 261] to thee; but if thou knowest not, we have said nothing to thee. Wherefore in reading Philoso­phick Books, consider especially the possibility of Nature; not­withstanding some Writers of this Art have also sometimes erred, and have happened sometimes to have handled it, as to the natural truth, either ill or ambiguously. As it may be observed that Arnol­dus de Villa Nova hath said, in a Book which he called his Rosary. that raw Mercury, that is, Quick-silver, which in its own nature is cold and moist, by Sublimation may be made hot and dry; after­wards being revived, it becomes hot and moist like the complexion of Man. You will say then, what wonder is it if it be joyned with the Sun, that it likewise becomes of the nature of the Sun? For Mercury is of a convertible nature, as the Heavenly Mercury, which is such as the Planet is with which it is in Conjunction. For that Arnol­dus, though in other Sciences he [Page 262] were a Reverend and Ingenious Doctor, yet in this Art he handled Experiments only, without the learning of the Causes. Now when he saith, that in the first Sublima­tion the crude Spirit is sublimed from the inferiour salt Minerals, and that Mercury it self, which in its own nature is cold and moist, becomes a Powder of an hot and dry nature, as he saith, this yet conduces nothing to our Work. But let it be so, that he makes of Mercury such a Powder as he speaks of, that is, throughly dried and hot by sublimation from Salts; yet those Purifications are vain and impertinent to our Work, yea as to the perfecting of our Work they are hurtful. For though these inferiour Minerals communicate with Metals in their nature, yet not in kind and pro­portion: For the superiour and in­feriour Minerals, in their nativity and subterraneous formation, are of one and the same constitution [...]niversally, and therefore of the [Page 263] same nature; but they differ in proportion, quality, and kind or form. Wherefore if Mercury be distilled with those inferiour Mine­rals, and throughly dried, then his internal nature is confounded and disproportioned, and is hin­dred and made unprofitable, as to the effect of a Feminine Seed, and invalid for our Metallick Work. For so soon as he is turned into the form of a Powder, (except from his Body of Sol or Luna) so soon he undergoes a through driness, unprofitable to the Philosophick Work. Yet I deny not, but that a drossie and impure Mercury may and ought, by a simple Salt, be sublimed or purged once or oftner, according to a due Philosophick experience, to take from it its dro [...]s and outward Mineral impu­rity, so that notwithstanding the fluidity and radical humidity of Mercury may always remain un­altered: For the Mercurial kind and form in such a Work, ought to remain uncorrupted, as hath [Page 264] been said already. Nor ought its outward form to be reduced into a throughly dried Powder; be­cause its external form being cor­rupted, shews its internal nature to be confounded, unless it be in the way of generation that it be altered, as may be manifestly seen in the signs which appear in the Work of the natural way. For there are Sublimations of Mercury from its own proper Bodies, which are conjoyned and mingled with it, by an Amalgamation with it in its most inward parts, from which being oftentimes raised and re­united, it rejects and loses its su­perfluities, and is not confounded in its nature; and afterwards it is very agreeable to the Philosophick Work, and powerful to dissolve Metallick species; yet it is not greatly altered intrinsically for the Philosophick Work, unless it be altered by fixed Bodies dissol­ved in it. But wonderful things may be done in Medicines for Sensitives from this dried Powder, [Page 265] whether it be reduced into an Oyl, or into Water, or it abide in a Powder; but it is not at all perti­nent to the Philosophick Experi­ment. And therefore it must be universally noted, that so soon as Mercury is turned into a Powder, of whatever sort, contrary to the nature of its Body to be dissolved, so soon will it be unprofitable to the Philosophick Work. There are certain deceiving Sophisters, who by joyning Venus to it, or adding other species, make a Sophistick Work; that is, they give unto im­perfect Copper a colour, but not natural; they induce indeed a kind of an apparency, but not a true nature, that is, transmuta­tion: like as he that paints a dead Image, or composes a Statue of Wood, which appears only, but is not; and as much as a living differs from an Image and Picture, so much differs their Work from the Philosophick. Hence this mix­ture perseveres not in the Test of the Fire, though it be Mineral; [Page 266] because Nature attracts it not from a proportionable digestion, nor hath Art vehemently decocted it to an alteration of the mixt na­tures: wherefore that Copper ap­pears to be superficially only, and not permanently and intrinsically tinged. Wherefore we must not adhere to the Experiments of de­ceitful Sophisters, because the truth of the natural Art confutes this Sophistick Work, and shews it to be false. And if you will in­stance farther, and say, that as the said Armaldus by Sublimation pur­ged away the dross of Mercury, and dried it in its nature; so also (as you say) he by reviving it, moistned it again, and made the Mercury it self hot and moist, and in its nature conformable to its Body. This hinders not (my Re­verend Doctor) nor refutes the truth of the Philosophick Art, yea rather an errour appears in the Natural Art: For, as is manifest, Arnaldus doth teach, if you regard the found of his words, that Mer­cury [Page 267] thus throughly dried, is re­vived by hot water into which it is cast; and he saith that it is made hot and moist, when it was first sublimed hot and dry. But what true Philosopher would say, that Mercury or any other Me­tal, is changed in nature and in­ternal quality by simple Water, however hot or boyling, or that it could thence acquire its natural humidity, and so be revived? Therefore Mercury in this revival acquires nothing, because common Water neither decocts nor alters it, because it neither hath en­trance nor ingress into it, and that which neither hath entrance nor ingress, alters not; because every thing to be altered, must first be throughly mingled. For indeed such a Water may wipe away from it some superficial dross swimming upon it, but cannot in­fuse into it a new quality: For what nature soever Mercury redu­ced into a Powder, and mortified by Sublimations, retained, such [Page 268] nature altogether it retains revi­ved by Water. Now this I would have to be spoken in honour and respect unto the said Arnaldus; but I contemplate and defend the truth of Nature and Experience. Furthermore, honoured Doctor, that I may by this my Answer sa­tisfie your Epistle, and put an end thereto, I humbly entreat you that you would take in good part, and favourably bear what I have writ­ten, not by way of Confutation, but Disputation: But if I have answered any thing that offends you, take it yet in good part and favourably, or signifie it to me in writing, and I will satisfie you to my power, as the most true Doctor our Lord Jesus Christ, the Son of God, blessed for ever and ever, shall give and teach me.

Thanks be to Christ.