CHAP. I.

THe Impediments incident to this Work, are generally two, viz. Natural Impotency, and Defect of Necessary Expence, or Occupations [Page 26] and Labours. Yet We say, Natural Impotency is Manifold; viz. Partly from the Organs of the Artist, and partly from his Soul. From the Or­gan of the Artificer, it is also manifold; for ei­ther the Organ is weak, or wholly corrupted. And it is manifold from the Impotencies of the Soul; either because the Soul is perverted in the Organ (having nothing of Rectitude, or Reason in it self) as the Soul of a Mad infatuate Man; or because it is Fantastical, unduly susceptive of the Contrary of Forms, and suddenly extensive from one Thing knowable, to its opposit, and from one Will to its opposit likewise.

CHAP. II.

WE have already generally determined the Impediments of this Work; but now in this Chapter, We speak in a more special man­ner, and more plainly declare to you all those Impediments most fully, yet with brevity. Therefore We say, if any Man have not his Organs compleat, he cannot by himself come to the Compleatment of this Work; no more than if he were Blind or wanted his Limbs; because he is not helped by the Members: by meditation of which, as ministring to Na­ture, [Page 27] this Art is perfected. And if the Body of the Artificer be weak, sickly, and feaverish; or like the Bodies of Leprous persons, whose Mem­bers fail; or of Men at the last point of Life, or worn out with decrepit old Age; he cannot attain to the Compleatment of the Art. There­fore the Artist is hindered in his Intention, by these Natural Impotencies of the Body.

CHAP. III.

WE premised one Chapter, in which we absolutely and manifestly declared the Impediments depending on the part of the Bo­dy of the Artificer: It now remains, that we briefly declare the Impediments from the Part of his Soul, which mostly hinder the com­pleatment of this Work. Therefore, we say, he that hath not a Natural Ingenuity, and Soul, searching and subtily scrutinizing Natural Prin­ciples, the Fundamentals of Nature, and Artifices which can follow Nature, in the properties of her Action, cannot find the true Radix of this most precious Science. As there are many who have a stiff Neck, void of Ingenuity in every perscrutation; and who can scarcely under­stand Common Speech, and likewise with diffi­culty learn Works vulgarly Common. Besides [Page 28] these, we also find many who have a Soul easily opinionating every Phantasie; but what they believe they have found true, is all Phan­tastick, deviating from Reason, full of Error, and remote from Natural Principles: Because their Brain, repleat with many Fumosities, cannot receive the true Intention of Natural Things. There are also, besides these, others who have a Soul movable, from Opinion to Opinions, and from Will to Wills; as those, who suddenly believe a Thing, and will the same, without any Ground at all of Reason; but a little after that, another Thing: and do like­wise believe another, and will another. And these are so changeable, that they can scarcely accomplish the least of that they intend; but rather leave it defective. There are likewise Others, who cannot see any Truth in Na­tural Things, no more than Beasts; as if they were Witless, Mad-men and Children. There are Others also who contemn the Science, and think it not to be; whom in like manner this Science contemns, and repels them from the End of this most precious Work. And there are Some, who are Slaves, loving Money, who do affirm this to be an admirable Science, but are are afraid to interposit the Necessary Charges. Therefore, although they approve it, and according to Reason seek the same, yet to the Experience of the Work they attain not through Covetousness of Money: Therefore, this Our Science comes not to them. For how [Page 29] can he who is ignorant, or negligent in the search of Science, attain easily to it?

CHAP. IV.

WE have to two Heads reduced all Im­pediments retarding the End of this Art, which all are from Radical Principles according to the Nature of the Artificer of this most precious Business. Therefore, it con­cerns Us now at length to declare the Im­pediments externally supervenient, and happen­ing by Chances and Casualties, by which, this most Glorious Work is hindered. We see some subtil and ingenious Men, skilled in the Works of Nature, and, as far as is possible, follow­ers of her, in her Principles and Works; in whom also is an Investigation not Phantastick, in all Things beneath the Lunar Circle, that are regulated by the Motions and Actions of Nature: Yet these, oppressed with extream Poverty, and lying under a Dispensation of Indigency, are compelled to postpone or neg­lect this Excellent Magistery. There are many Others besides the abovesaid Curious Men, detained by the various Cares and Solicitudes of this World, occupying themselves wholly [Page 30] in Secular Business; from whom this our pre­cious Science withdraws her self.

Now, from the premised Heads, 'tis suffici­ently manifest what are the Impediments hin­dring Men from this Art.

CHAP. V.

THerefore, from what is abovesaid, we conclude, that the Artificer of this Work ought to be well skilled, and perfect in the Sciences of Natural Philosophy: because, how much Money soever he hath, and although he be endowed with a naturally profound Wit and Desire in this Artifice, yet he cannot attain his End, unless he hath by Learning acquired Natural Philosophy. For the defect of that which is not acquired by Natural In­genuity, must be supplied by Learning. There­fore the Artificer must be helped by most deep Search, and Natural Industry. For, by reason of his Learning only, how much soever of Science he hath acquired, unless he be also helped by Natural Industry, he will not be in­vited to so precious a Banquet. By his In­dustry, he must amend his Errour in the point, [Page 31] to which he will be ignorant how to apply a Remedy, if he rely only upon his Learning: so likewise, he may remedy his Errour in the Point, from his Knowledg acquired by Natu­ral Learning, which by Industry only he can­not avoid; because Art is helped by Ingenu­ity, and Ingenuity by Art likewise.

Also it is necessary for him to be of a con­stant Will in his Work, that he may not pre­sume to attempt this now, and that another time: because our Art consists not, nor is perfected in a Multitude of Things. For there is one Stone, one Medicine, in which the Ma­gistery consists, to which we add not any ex­traneous Thing, nor remove we ought; ex­cept that in Preparation we take away Super­fluities.

Also he must be diligent in the Work, per­sisting to the final Consummation thereof, that he leave not off obruptly; because he can acquire neither Knowledge nor Profit from a diminished Work; but shall rather reap De­speration and Dammage. It is also expedient he should know the Principles and Principal Radixes of this Art, which are essential to the Work: because, he that is ignorant of the Beginnings, cannot find the End. And we shew you all those Principles in a Discourse com­pleat, and sufficiently clear and manifest to wise Men, according to the exigency of this our Art. It is likewise expedient, the Artist should be temperate and slow to Anger, least [Page 32] he suddenly (through the force of Rage) spoil and destroy his Works begun.

Likewise also, he must keep his Money, and not presumptuously distribute it vainly, least he happen not to find the Art, and be left in Miscry, and in the Desperation of Po­verty; or at least, when (by his Diligent Endeavour) he is come near to the End of his Magistery, his Money being all spent, he be forced to leave the End (miserable Man as he is) uncompleated. For they, who in the Beginning prodigally waste their whole Treasure, when they draw nigh to the End, have not wherewith to Labour. Whence such Men are twofoldly overwhelmed with Grief; viz. because they spent their Money in Things unprofitable, and because they lose the most noble Science which they were in quest of. For you need not to consume your Goods, seeing you may come to the compleatment of the Magistery for a small price▪ if you be not ignorant of the Principles of Art, and rightly understand what we have declared to you. Therefore, if you waste your Money, not minding our Admonitions, plain and ma­nifest, written in this Little Book; inveigh not against Us; but impute what you suffer to your own Ignorance and Presumption. For this Science agrees not well with a Man poor and indigent, but is rather inimical and ad­verse to him.

Nor should the Artist endeavour to find [Page 33] the Sophistical end of his Work, but be intent on the true Compleatment only; because our Art is reserved in the Divine Will of God, and is given to, or with-held from, whom he will; who is Glorious, Sublime, and full of all Ju­stice and Goodness. And perhaps, for the pu­nishment of your Sophistical Work, he denies you the Art, and lamentably thrusts you in­to the By-Path of Error, and from your Er­ror into perpetual Infelicity and Misery: be­cause he is most miserable and unhappy, to whom (after the End of his Work and Labour) GOD denies the sight of Truth. For such a Man is constituted in perpetual Labour, beset with all Misfortune and Infeli­city, loseth the Consolation, Joy, and Delight of his whole Time, and consumes his Life in Grief without Profit. Likewise, the Ar­tist, when he shall be in his Work, should study to impress in his Mind, all Signs that appear in every Decoction, and to search out their Causes.

These are the Things necessary for an Ar­tificer fit for our Art; but if any of these We have declared be wanting in him, he should not approach to our Art.

CHAP. I.

THere are divers who deny and annihilate this Art. Some simply, others only sup­posing [Page 35] it to be. For Some, simply affirming this Art not to be, Sophistically strengthen their Argument, thus: They say, there are di­stinct Species and Diversities of Things, because the Proportions, in Commixtion of Elements each with other, are divers and distinct. For an Ass▪ is divers in Species from a Man; be­cause, in his Composition, he had a more di­vers Proportion of Elements. So also it is in all other Diversities of Things, therefore in Minerals. Wherefore the Proportion of Things Mixable (by which is acquired the Form and Perfection of the Thing) being unknown, how can we know both the Mixture, and to form what is to be mixed? But we are ignorant of the true Proportion of the Elements of the Sol and Luna, therefore we must be ignorant how to form them.

In like manner, they also otherwise argue, condemning our Magistery. For say they, al­though you should know the Proportion of Elements, yet the way of mixing them toge­ther you know not; because Nature Procre­ates these in Caverns, in Mines, and in hidden Places; therefore, seeing you know not the Way (or Method) of their Mixtion, you are also ignorant how to make them. In like fort, again they argue: Although you should duly know this, yet in the Action of Mixtion you understand not how to equalize the A­gent Heat, by mediation of which the Thing is so perfected. For Nature hath a certain [Page 36] Quantity of Heat, by which she brings Me­tals to a Being, the measure of which you know not. Even so also you know not the Differences of the Agent Causes of Nature; without which, Nature cannot truly perfect her Intent. Therefore, these being unknown, the whole Method of performing this Art, will be unknown likewise.

Further, they bring you Reason and Expe­rience: This Science (say they) hath been so long sought by wise Men, that if it were possible to attain to it any way, they would a thousand times, before now, have been Ma­sters of it. Likewise also, seeing Philosophers seem to treat of it in their Volumes, yet in them we find no Truth: 'tis manifest and probable enough by this, that this Science is not. So likewise, many Princes and Kings of this World, having infinite Treasure, and abun­dance of Philosophers, have desired to attain to this Science, yet could never reach to the Fruit of this most precious Art. This is a sufficient Argument, that the Art is frivolous in its probation. Likewise, even in weak Mixtions of Species, we cannot follow Na­ture. For we know not how to form an Ass, and other like Things, the Mixtions of which are weak, and manifest (as it were) to the Senses. Wherefore also, We must needs be much more ignorant, how to form the Mixtion of Metals, which is most strong; and which is also wholly hid from our Senses [Page 37] and Experiences. The Sign of which is the difficulty of Resolutions of Elements from them.

So also, We see no Oxe transformed into a Goat, nor any one Species transmuted in­to another, or by any other Artifice so redu­ced. Therefore, seeing Metals differ in them­selves, can you transform one into another, according to its Species, or of such a Species make such a Species? This seems to us suffi­ciently absurd, and remote from the Verity of Natural Principles. For, Nature perfects Metals in a thousand Years; but how can you, in your Artifice of Transmutation, live a thou­sand years, seeing you are scarely able to ex­tend your Life to an Hundred? Yet, if to this, it be thus answered, What Nature cannot perfect in a very long space of time, that we compleat in a short space by our Arti­fice: For Art can in many Things supply the Defect of Nature. We say again, That this also is impossible, especially in Metals; see­ing they are most subtil Fumes which need temperate Decoction, that the proper Humidi­ty in them may, according to Equality, be Inspissate (or Thickned) and not fly from them, and leave those Bodies deprived of all Humidity, by which they receive Contusion, or Compression and Extension. Therefore, if you will by your Artifice abbreviate the Time of Decoction of Nature, in Minerals and Me­tallick Bodies, you must needs do this by Ex­cess [Page 38] of Heat; which which will not ade­quate, but rather dissipate and destroy the Humidity, dissolving it from their Bodies. For Temperate Heat only is Spissative of Humidity, and Perfective of Mixtion, not Heat exceeding.

So likewise, the Being and Perfection are given from the Stars, as the first Perficients, moving the Nature of Generation and Corrup­tion, to the Being and not Being of Species. But this is done suddenly, and in an instant, when one or more Stars, by their Motions, come to a determinate Site in the Firmament, by which the Being of Perfection is given: for every One thing acquires to it self a Being, in a moment, from a certain Site of the Stars. And there is not only one Site, but many, and divers each from other, as the Effects of them are divers. And We cannot know the Diversity and Distinction of these each from o­ther; because to Us they are unknown and infinite. How then will you supply the De­fect in your Work, being ignorant of the Diversity of Sites of the Stars, according to the Motion of them? And admit you did know the certain Site of one or more Stars, by which Perfection is given to Metals, yet you could not perfect your Work according to your Intent. For there is no Preparation of any Work, for receiving Form by Artifice, in an instant, but successive. Therefore Form cannot be given to the Work, the Preparation being not made in an Instant.

[Page 39]Likewise also, in Things Natural, this is the Order, viz. that it is easier to destroy them than make them. But we can scarcely destroy Gold, how then can We presume to Fabricate the same?

Therefore, by reason of these Sophistical Reasons, and others less apparent than these, they conceit they can destroy this Divine Art. All these are the Perswasions of So­phisters, simply denying the Art to be. But the Reasons of those who deny Art from Sup­position, I will set down in the Subsequent, to­gether with the Refutations of them. Yet hence We pass to the Refutation of the Reasons here Posited: first premising our true Intention, in order to the Compleatment of the Work.

CHAP. II.

THerefore We say, the Principles, about which Nature imploys her Actions, are of a most hard and most strong Composition: and they are Sulphur and Argentvive, as some Philoso­phers [Page 40] say. Wherefore, being of a most hard and most strong Composition, they are also of most difficult Resolution; but this is, that In­spissation (or Thickning) and Induration (or Hardning) of them each with other, may be in such wise made, that they may suffer Con­tusion and Extension, by Malleable Compulsion, and not be broken. By this, no other thing is meant, than that in Commixtion of them each with other, their Viscous Humidity is pre­served by Successive Decoction in the Mine. Therefore most Dear Son, We give you this General Rule, viz. that Inspissation of any Hu­midity cannot be made, unless first, with the Humidity be made an Exaltation of the Parts most subtil; and also with the same Hu­midity, Conservation of the Parts more Gross (if the Humid in Commixtion exceed the Dry) and a true Mixtion of the Dry and Humid; that the Humidity may be contempered by the Dryness, and the Dryness by the Humidi­ty, and both become one Substance, Homoge­neal in its Parts, temperate between hard and soft, and extensive in Contusion. But this is not done, unless by Diuturnal Mixtion of the viscous Humidity, and subtile Earthiness, through their least parts, until the Humid become the same with the Dry, and the Dry with the Humid. And the Resolution of such a subtil Vapour is not suddenly made, but very leisurely, and in thousands of Years; and that therefore, because it is the [Page 41] Ʋniform Substance of the Principles of Nature. For if Resolution of the superfluous Humidity from them, should suddenly be made (seeing the Humid differs not from the Dry, by rea­son of the strong Mixtion, which they have) the Humidity of the Mixtion would be resolved with the Dryness, and so the whole vanish into Fume; nor could the Humidity be seperated from the Dryness in Resolution, by reason of the strong Ʋnion which they have each with other.

Of this We see a manifest Experiment in Sub­limation of Spirits; for when in them is made a sudden Resolution by Sublimation, the Humid is not separated from the Dry, nor the Dry from the Humid, being divided into all the Parts of their Mixtion; but their whole Substance a­scends, or little of the Mixture is dissolved. Therefore the successive diuturnal and equal Resolution of the subtile fumous Humidity, is the Cause of the Inspissation of Metals. But this Inspissation We cannot also make after this manner; therefore in this We cannot follow Nature, for We cannot imitate Nature in all Differences of Properties of Action. Wherefore Our Intention is not to follow Nature in the Principles, nor in the Proportion of mixable E­lements, nor in the manner of mixing them each with other; nor in the equation of in­spissating (or thickning) Heat: all these Things being to Us impossible and wholly un­known. Therefore it now remains, that We set about refuting the afore-mentioned Reasons [Page 42] of Sophisters, through Ignorance denying this most excellent Science.

CHAP. III.

If they say We know not the Proportion of Elements, and way of Mixing of them each with other, also the Equation of Heat inspissa­ting Metals; and many other Causes and con­sequent Accidents of the Actions of Nature: We grant the same. Yet by reason of this they do not enervate Our Divine Science, because they are Things We are neither willing nor a­ble to know, any more than they can reach to Our Work. But We assume to Our selves another Principle, and another Method of Ge­neration of Metals, in which We are able to follow Nature.

If they say Philosophers and Princes of this World, have desired this Science and could not find it, We answer, They lie. For some Princes (though few) and especially the An­cient and Wise Men found in Our Time, have (as is manifest) by their Industry, found out this Science; but would never by Word or Wri­ting discover the same to such Men, because they are unworthy of it. Therefore They [Page 43] not seeing any to possess this Science, conceive an Error in their Minds, and thence judge that none have found it.

Further, if they phantastically argue, affirm­ing our Impotency, that we cannot imitate Na­ture even in weak Mixtions, as in the Mixtion of an Ass or Oxe; therefore not in the strong: We answer, detecting their manifold Error, that there is no necessity, from their Way of arguing, for Us to grant that our Art is not; because they strengthen their Error and Phan­tasie, from a Like, or from a Greater to a Less, in which is not contained Necessity, but Contin­gency; as in many things. This also we shew, by another way, demonstrating, that they assign no apparent Similitude between a weak Comix­tion of Animals, and the firm and strong Com­position of Minerals. For in Animals, and other Living Things, in which the Composition is weak, there is not a perficient Proportion, nor Misci­bles of Proportion, nor Qualities of Miscibles, nor a Commixtion, which follows from the Acti­on and Passion of those Things each with other, which is▪ from the Aggregation of those first Qualities; but there is (according to the Opi­nion of Many) a Soul, which is from the Occult Recesses of Nature, as from a Quintessence, or from the first Mover. And of this also we speak, according to the Opinion of many, and know not the Secret thereof. Therefore, we cannot perform such Things as these, although in them is a weak Mixtion; because we know not how [Page 44] to infuse the Perfective, which is the Soul. Yet hence it follows, that the Defect in us, that we cannot compound or make an Oxe, or a Goat, is not from the Part of the Mixtion, but through defect of Infusion of the Soul: because, as we know how to make a weak and more weak Composition, so we also know how to make the strong and more strong; imitating the Way and Course of Nature according to our Artifice. In Metals is lesser Perfection than in Animals; and the Perfection of them consists more in Pro­portion and Composition, than in any thing else. Therefore, seeing in them is less Perfection, than in the other now mentioned; we can the more freely perfect these, but the other not so. For the most High and Glorious GOD hath distin­guished Perfections each from other, in many Forms. And those Things, in which the Compo­sition (which is according to Nature) was weak, are by GOD indued with greater and more noble Perfection, viz. that, which is according to the Soul: and other things, by him made, of a more firm and more strong Composition, as Stones and Minerals, are indued with a lesser and more ignoble Perfection, viz. that which is from the Way of Mixtion. Therefore, hence 'tis evi­dent, that the Similitude of these Men is not good: for we are not ignorant how to form an Oxe, or a Goat, in respect of the Composition, but of the Perfective Form. Because Perfection in an Oxe, or in a Goat, is more noble and more occult, than the Perfection consisting in a Metal.

[Page 45]But if they otherwise argue, That Species is not changed into Species; we again say, They lye, as they are more accustomed, than to speak truly of these Things: for Species is chang­ed into Species, in this manner, viz. when the Indi­vidual of one Species is changed into the Individual of another. We see a Worm, both naturally, and by natural Artifice, to be turned into a Flye, which differs from it in Species; and a Calfe strangled, to be turned into Bees; Wheat into Darnel; and a Dog strangled, into Wormes; by the putrefaction of Ebullition. Yet we do not this, but Nature, to whom we administer, doth the same. Likewise also, we alter not Me­tals, but Nature; for whom, acording to Art, we prepare that Matter: for she by her self acts, not we; yet we are her Administrators.

And if they by another Reason thus argue, and strengthen their own Sophisticate Opinion, saying: Nature perfects Metals in thousands of years, but you cannot extend your Life so long. We say, that Nature acting on her own Prin­ciples (according to the Opinion of Philosophers) perfects them in Thousands of Years; but be­cause We cannot follow those Principles, therefore, whether Nature perfects these in a Thousand Years, or in more or fewer, or in a moment, their Perswasion determines not. That We cannot imitate Nature in her Prin­ciples, We have already in the precedent Ne­gative Discourse sufficiently abbreviated, de­clared, and in a more compleat Speech, in the [Page 46] Subsequent will demonstrate: Yet according to the Opinion of some Wise and Discerning Men, Nature suddenly perfects her intended Work; viz. in one Day, or in a shorter Time. Al­though this should be true, yet We cannot i­mitate Nature in the Principles, as We have suf­ficiently proved, as a Thing most manifest. Therefore the remainder of this Argument We confess, gra [...]ting the whole to be certain­ly true.

And if they say from the Site of one or more Stars, Perfection is given to Metals, which Site We know not. To this We answer, We have no necessity to know this Site, because it is not a Species of Things Generable and Cor­ruptible, but from the Individuals of it is made Generation and Corruption of something, every day; whence it is evident that the Site of Stars is every day the Perfective and Corruptive of one or other Species of Individuals. Therefore it is not necessary to expect the Site of Stars, yet it would be profitable; but it is sufficient for Nature only to dispose; for she her self being Wise, disposeth her Work by the convenient Sites of moveable Bodies: Yea, Nature can­not perform her own Motion without the Mo­tion and Site of Things moveable. Therefore if you dispose the Artifice of Nature, and con­sider whatsoever shall fall in from the Contin­gents of this Magistery, the Work will be duly perfected by Nature, under a due Site con­venient for it, without any previous Considera­tion [Page 47] thereof. For when We see a Worm deduced to a Being from a Dog, or other putrefiable Animal, We do not immediately consider the Site of the Stars, but the Dispositions of the surrounding Air, and other Causes (besides that) perfective of Putrefaction. From such a Consideration We sufficiently know, Worms to be produced into a Being, according to Na­ture; for Nature finds out a Site convenient for her self, although unknown by Us.

Also, If they say Perfection is given in an Instant, and Our Preparation is not made in an Instant: And hence conclude, That Our Ma­gistery cannot be compleated by Artifice; therefore the Art is not: We say their Heads are fatuate and void of Humane Reason, and they themselves more like to Beasts than Men; for they conclude from Premises, having no Affinity with that which is related.

Therefore this way of arguing (An Ass runs, ergo, Thou art a Goat) signifies as much as theirs. And that for this Reason, Although Preparation be not made in an Instant, yet that hinders not, but that the Form or Perfection may be given in an Instant to the Matter prepared; for Preparation is not Perfection, but a disposing to receive the Form.

Moreover, If they say that it is easier to destroy Natural Things than to make them by Artifice, and that we can scarcely destroy Gold, and thence conclude it to be impossible to make the same. We answer, That so say­ing [Page 48] they conclude not of a necessity, by which We are compelled to grant Gold cannot be made: For seeing it is difficultly destroyed, and more difficultly made; but is not im­possible that it may be made (of which dif­ficulty We assign this Reason, viz. Because it hath a strong Composition, it must needs have a more difficult Resolution, and therefore is difficultly destroyed;) yet hence they think the Construction or Making of it impossible, because they know not its Artificial Destruction, according to the Course of Nature. Perhaps they have by Tryal proved it to be of a strong Composition, but of how strong a Composition have not tryed. Thus most dear Son, We have presented to you, and refuted, the Phantasies of Sophisters.

Therefore now 'tis expedient We should, according to Our Promise, pass to those Things that are to be determined, touching the Rea­sons of Men denying the Art, from Things given, or on Supposition. Which being duly ex­amined, We shall then come to determine those Things, which are Principles of the In­tention of Nature; the Essence of which We shall more sufficiently discourse of in the following: But after that Determination, We shall also speak of those Things that are the Principles of Our Magistery. Yet in treating of the First, We make an universal, but in the following a singular Discourse of every one of the Principles. But now for the present We first [Page 49] betake Our Selves to the Reasons of Men deny­ing the Art, from Things given; and their Refutations.

CHAP. IV.

VVE find very many Men with a diverse Intention, supposing this Art. Some indeed affirm that this Art and Magistery is to be found in Spirits, but others in Bodies; some in Salts, Allomes, Nitres, and Boraces, but others in all Vegetable Things. And among all the aforesaid, some partly well and partly ill, others altogether evil, judging of this Divine Magistery, commit that their Judgment to Posterity. Yet from the multiplicities of their Errors, We have gathered the Truth, and this hath happened to Us, with difficult and la­borious conjectural Wariness, and long and tedious Experience, with the Interposition of great Charges; for their Error hath very often disturbed the Disposition of Our Mind and Rea­son, and almost inferred Desperation. Be they therefore blasphemed to Eternity, because they have left to their Posterity Blasphemies and a Curse, and by their Error brought the same on Men Philosophising. For they left not be­hind [Page 50] them after their Death, Verity, but a Diabo­lick Instigation rather; and I shall be accursed if I Correct not the Errors of those Men, and teach the Truth in this Science, which this True Art rather requires: For this Magistery needs not a Speech occult, nor wholly mani­fest. Therefore We shall treat of it in such Words as may not be hid from the Wise, but to Men of mean Capacity it Will be most pro­found, and Fools shall be absolutely debarr'd from Entrance therein. Which We intend here in one and the same Discourse.

But returning to Our Purpose, We say, That those who posite this Art in Spirits are manifoldly divers. Some affirm, That the Stone of Philosophers must necessarily be made of Argentvive; others of Sulphur and of Ars­nick in affinity to it, others of Marchasite; some of Tutia and Magnesia, and not a few of Salarmoniac. And of those who say it is in Bo­dies, some will have it in Lead, others in e­very of the other Bodies: so likewise some in Glass, some in Gems; others in the Diversities of Salts, Allomes, Nitres, and Boraces; and some in every kind of Vegetables: And every one of these Supposers is adverse to the other, according to his Supposition: and being adverse to these, he believes himself to be simply adverse to the Art. And for the most part We find either of these Sects void of Reason.

CHAP. V.

Some supposing to find this Art in Sulphur, imploy their whole Labour in Sulphur, and being ignorant of the Perfection of the Prepa­ration, they leave the Preparation it self un­compleat; for they conceit that Cleansing and Purifying only will be a Preparation of Perfecti­on. But this is done by Sublimation, therefore brought to their Intention, as they think; be­cause they judge that Sublimation only in Sul­phur is the Perfection of its Preparation; and likewise in its Compeer, viz. Arsnick, they are induced to the like Judgment. Therefore coming to Projection, which is with Intention of Alteration, they see that to be burned and va­nish, and not long to abide in Bodies, and those Bodies to be left more unclean than they were before Projection of their Matter upon them. Now seeing this Delusion in the Com­pleatment of their Work, and that in a long time, whereas before they concluded in their Minds; that this Science was to be found in Sulphur only; but now having not therein found it, they argue it is impossible to find it in an other Thing; wherefore, being not found in [Page 52] this or that, they conclude 'tis no where to be found.

CHAP. VI.

BUt others judging this Stone must necessari­ly be found in the same, and in its Com­peer, Arsnick, and more profoundly intent on the Consummation of the Work, do not only by a Sublimation cleanse the burning Sulphureity, but also endeavour to remove the Terrestreity, leaving the Flight (or Volatility) in it. These in like manner, coming to Projection, find a Delusion in it; because their Medicine adheres not stably in those very Bodies, but successive­ly, and by little and little vanisheth, leaving such a Body in its former Condition. Hence these also, condemning Art, argue like the former; and to them We answer, as We did to the First, affirming the Art, and that We know it to be, because We have seen and touched the Verity thereof.

CHAP. VII.

OTher some more profoundly see into the Work, and cleanse their Subjects, taking away both Flight and Adustion; and they make it fixt and earthy, having no good Fusion in Heat of Fire, but a vitrificatory Fusion only; whence, in Projection it cannot mix with Bo­dies. Therefore they also argue, as the first, and to these We answer, as to the first: Be­cause they left their Work imperfect, not know­ing how to compleat it. For the Ingress, which is the Ʋltimate Perfective, they knew not how to search out.

In all other Spirits likewise, is the same way of Preparation, except that in Argentvive and Tutia's, We are excused from greater Labour, than Remotion of their Adustion; for these have not an adustible and inflamable Sulphureity, but only Volatility. But Magnesia's, and Mar­chasites, have every kind of Sulphureity (Mar­chasite more, and Magnesia less) yet all have Flight or Volatility, Argentvive more, and Sal­armoniac less; but Sulphur yet less than its [Page 55] Compeer: and fourthly, Marchasite less than it; fifthly, Magnesia less than that: and lastly, Tu­tia least of all. But either of these partaking more or less of Volatility, some Experimentators, by reason of this Flight, have been vehement­ly deceived in the Operations of their Prepara­tions, and in their Projections likewise. There­fore these also argue and condemn the Art, as others, supposing it in Sulphur; and to these We answer, as to those supposing it in Sulphur.

CHAP. VIII.

THere are Others also endeavouring to fix Spirits in Bodies, without any other pre­cedent Preparation: but Delusion perplexing them, hath on them likewise brought Sadness and Desparation; and they are compelled thence to believe, that this Science is not; and consequently to argue against it. For it is a Cause of Disturbance and Incredulity in them, that in the Fusion of Bodies, they lose their Spirits, which cannot adhere to the same Bodies, but flie from the Asperity [Page 56] of the Fire, the Bodies only remaining there­in: because they cannot bear the Pressure of the Fire's Violence, by reason of Volatility, which is not removed from them. Likewise, Delusion sometimes happens, because with those Spirits, Bodies do also fly away; and this is, when the not-fixed Spirits inseparably ad­here to Bodies in their Profundity: because the Sum of the Volatile overcomes the Sum of the Fixed. Whence also they likewise, as the first, argue, and we to them likewise, as to the first, answer. Therefore this turns wholly to their Reproach.

Sons of Learning, if you would convert Bodies, then (We say) if it be possible to effect this by any Matter, it must necessarily be done by Spirits; but it is not possible that these Spirits not fixed should profitably ad­here to Bodies; for they fly away, and leave them unclean. Nor can these Spirits, being fixed, possibly have Ingress, when they are made Earth, which flows not. And when such Spirits included in Bodies appear fixed, yet they are not; but either recede from them, they remaining, or both take their flight to­gether. Therefore, seeing in a Matter more nigh, it is by no means possible to find out this Art, in a Matter more remote it cannot be found. Ergo, say they, 'tis no where found. To these our Answer is this, Whatsoever is knowable in this Art they do not throughly know, therefore do they not throughly find [Page 57] out what is, or may be operated with it. Therefore, the following Deficiency of their Work is the effect of their own Rashness.

CHAP. IX.

SOme posite the Art in Bodies, but when they come to the Work it self, they are deluded; judging either Lead, viz. the Livid and White (not pure in Whiteness) to be much assimilated and approximate to the Nature of Sol and Luna; the Livid is indeed much ap­proximate to Sol, but to Luna little; and the White much to Luna, but little to Sol. There­fore some of these Men conceiting Tin or Ju­piter to be much like to Luna or Silver (dif­fering only in the harsh sound, softness, and very swift Liquefaction) believing it easily melt­ed, by reason of the superfluity of its Humi­dity; and soft, by reason of the Fugitive Sub­stance of Argentvive in it, residing in the Parts possessing that harsh Sound; they Calcine the same, keeping it in such a Fire as it can bear, until it be White in its Calx, which they afterward attempting to reduce, could not; [Page 58] therefore judged it impossible to be effected: And some of these could reduce somewhat from it, and found the same harsh sound, softness, and easie Liquefaction in that, as be­fore. Therefore they believed this impossible by this way, and so were induced to Incre­dulity; thinking the Art of hardning it, not possible to be found out. But some of these Calcined Tin, and reduced it; and again, re­moving the Scoria thereof, with greater force of Fire calcined and reduced it; and so by often reiterating that Work, they found their Tin hardned, and without that harsh sound: But because they had not wholly taken away the swiftness of its Liquefaction, their Mind erred, and they judged it a thing not possible to attain to that. Wherefore of these, others also, willing to procure hardness to it, and a Retardation of Liquefaction, with the Ad­ministration of hard Bodies, have fallen into a Delusion, and believed, that it would break whatsoever hard Bodies was mixed with it; and that in this Work no Preparation could help them. Therefore when they could neither prepare it with hard Bodies, nor with Fire; they excused themselves for being so long de­layed in finding out the Art; because they be­lieved it impossible: and earnestly arguing a­gainst the Art, positively affirmed it not to be. Besides these, some others adding many Medicaments, saw them making no Mutation nor agreeing with their Tin, but rather cor­rupting [Page 59] the same, and acting contrary to their Purpose; therefore they cast away their Books, retorted their Heads, and affirmed this True and Divine Art to be frivolous. Therefore these Men We answer, with Our first answer.

CHAP. X.

THe same Delusion they also find in Black Lead, or Saturn; except only that it breaks not Bodies, and is sooner reduced to a Calx than Jupiter. Yet its Livid Colour they can­not remove, because they are ignorant of that; therefore they cannot whiten, with good Deal­bation; nor could they ever, by their Phanta­sy, so stably associate it with stably Bodies, but that it would by strong Expression of Fire, recede from the Commixtion. And indeed Lead doth exceedingly deceive them (supposing in the Preparation thereof much is sited, and that this Science can be found in none, but it) because, after two Reductions from its Calx, it receives no further Hardning, but rather greater Softness, than it had at first; and in other Differencies likewise, they see it not a­mended. Therefore when they, thinking in [Page 60] it to find what is more nigh and better, find it not; they are compelled to believe and ar­gue that the Science is no other, than a De­lusion; and therefore they offend, as the former.

CHAP. II.

BUt others compound hard Bodies with hard, and soft with soft, by reason of Conve­niency, would have Bodies to be transmuted each into other, and to transmute; and that they could not attain to by reason of their Ignorance. For they, permixing Sol, or Luna, with Venus, or with any other of the Metals, could not transmute them into Gold or Silver, with firm Transmutation; but they found every one of them, by the strong Ex­pression of Fire, separated from the Commixti­on, and burnt, or reduced to its former Na­ture. Yet some of these Bodies dure in the Commixtion, others not; as is by us sufficient­ly known. Therefore, these Delusions, super­venient through Ignorance, make such Men to despair of the Art, and argue it is not in being.

CHAP. XII.

OThers, more intimately and profoundly searching, have thought and been per­swaded, they could find out a way of causing Hard Bodies united with Soft, firmly to endure, and Imperfect Bodies united with the Perfect, to be reduced to Perfection; and that generally they would be transmuted each into other, and transmute with firm transmutation. There­fore they would find out the Affinity and Si­militude of them, both by Medicines, and by the Administration of Fire, attenuating the Gross; as Venus and Mars, and inspissating the Subtile; as is Jupiter, and its like. And some of them, believing they could compleat this Administration, were deluded in the Com­mixtion of these Hard Bodies, with the Soft, either because the one made the other alto­gether frangible; or else the Soft was not at all altered by the Hard, or the Hard in no wise altered, by the Soft. Thus they, not finding out the Conveniency, did therefore deny the Art to be.

CHAP. XIII.

BUT Others, yet more intimately and more profoundly inspecting, would alter Bodies with Extraction of their Soul, and with the Extracted Soul all other things likewise. Yet the Experience of those Men could not reach to that, but they were deluded in their In­tention; and accordingly judged the Art not possible to be found out. And Others, en­deavouring to perfect Bodies by Fire only, were deluded in their Opinion; because they knew not how to attain to that. And these ac­cordingly think the Art not to be. All which we answer, as the first.

CHAP. XIV.

THEY who posite this Art in Glass and Gems, have found, that Alteration cannot [Page 63] be made in Bodies, by Gems and Glass; be­cause, what hath not Ingress, alters not. But indeed, neither Glass nor Gems have Ingress, therefore alter not. And when they endea­voured to unite the Glass with them (which is difficult to be done) they missed of their Purpose; because they made their Bodies also Glass: and by reason of this, they concluded this Error to fall upon the whole Art, and so argue that it is not. To whom we an­swer, they operated not in due Matter; there­fore unduly determining, they cannot but con­demn this Art according to their own Er­rors.

CHAP. XV.

THere are Others, supposing the Art to be found in Salts and Alloms, Nitres and Boraces; who may indeed in these make Try­al, but (as we judg) not find it in them. Therefore, although they should, by their Experience, find some small Ʋtility of Trans­mutation, viz. by Dissolving, Coagulating, and [Page 64] Coacting; yet that doth not enervate this Divine Art, which is both necessary and known. Nevertheless, it is possible, that in all these Things they may find some Alteration; but that is very remote, and exceeding Laborious; and in all other Growing Things, it is proved to be more Laborious to such Supposers.

Therefore they, who possest this Art in all Vegetables, do indeed determine what is possible, but not to them; who shall first fail in their Labour, before the Work laboured can possi­bly be perfected. Wherefore, if such Men find not the Art by their Labours, it must not be argued, that the Art cannot by any La­bours be found out. All the before-menti­oned Erroneous Persons determined one Mat­ter of theirs to be the only Matter, and sup­posed there was no other Matter besides that; and these now do indeed condemn all the other.

But there are many Others, and those al­most infinite, who ignorantly, and without knowledg, make a Composition of all, or of some of these Things, in a diverse Proporti­on; and their Error is extended even to In­finity, according to the Infinite Diversity of the Proportion of things mixable, and the Infinite Diversity of miscible Matters. And in both these Infinities they infinitely err; some­times through Superaboundance, and sometimes through Diminution: yet in these, Correction is possible. And we, without prolixity, or te­diousness [Page 65] of Words, resolve to insist upon these Infinities, where we briefly treat of the Ʋni­versal Science, by which they will be able evi­dently to amend the Infinity of their Errors, and correct them. But at this time, we must first discuss Natural Principles according to their Causes (as we told you before) and by a Commemoration of them.

CHAP. I.

WE now signifie to you, that (according to the Opinion of the Ancients, who were of our Sect, studious of Art) Natural Principles in the Work of Nature are, a Fetent Spirit, and Living Water, which is also named Dry Water. These We grant, and thus define the Fetent Spirit. It is white in Occulto, and Red and Black of either side, in the Magistery of this Work; but, in Manifesto, of either side, tending to Redness. Therefore, in a brief, [Page 66] and also a simply compleat, and sufficient Speech, We declare the Generation, and way of Generation of each of these. Yet We must so far enlarge and dilate our Discourse, as to deliver a peculiar Chapter of each singular Na­tural Principle. In general We now say, that every one of these is of a most strong Com­position, and uniform Substance; and that, be­cause the Earthy parts in them, are through their least particles united with the Airy, Watery, and Firy; so that in Resolution no one of them can be separated, but each with all and every one is dissolved, by reason of the strong Ʋnion, which they have each with o­ther, in their least particles; and that leisure­ly, in the Mineral Bowels of the Earth, by Heat condensed, multiplied, and (according to the due Course of Nature) equalized to the Exigency of their Essence, according to the O­pinion of certain Ancient Philosophers.

CHAP. II.

BUt others say otherwise, That Argentvive in its Nature was not the Principle, but altered, and converted into its Earth, and [Page 67] Sulphur likewise altered and changed into Earth. Whence they say, that in the Intenti­on of Nature, the Principle was other, than a foetent Spirit, and fugitive Spirit. And the Rea­son, that moved them hereunto, was this, viz. because, in the Silver Mines, or in the Mines of other Metals, they found not any thing that is Argentvive in its Nature, or any thing that is Sulphur likewise; but they found each of them separated in its proper Mine, in its own Nature. And they also affirm this for an­other Reason, viz. because there is no tran­sition (as they say) from Contrary to Contra­ry, unless by a Middle Disposition. Therefore, seeing it so is, they are compelled to confess and believe that there is no Transition (or Passing) from the Softness of Argentvive, to the hardness of any Metal, unless by a Disposition, which is between the Hard­ness and Softness of them. But in the Mines they find not any thing, in which this Middle Disposition may be salved; therefore they are compelled hence to believe, that Ar­gentvive and Sulphur, in their Nature, are not the Principles according to the Intention of Na­ture: but another Thing, which follows from the Alteration of their Essences, in the Root of Nature, into an Earthy Substance. And this is the Way, by which each of them is turned into an Earthy Nature; and from these two Earthy Natures, a most thin Fume is resolved, by Heat multiplied in the Bowels of the Earth; [Page 68] and this Duplicate Fume is the immediate Mat­ter of Metals.

This Fume, when it shall be Decocted by the temperate Heat of the Mine, is converted in­to the Nature of a certain Earth; therefore it receives a certain Fixation, which after­ward the Water (flowing through the Bow­els of the Minera, and Spongiosity of the Earth) dissolves, and is uniformly united to it, with a natural and firm Ʋnion. There­fore, so opining, they thus said, That the Water flowing through the Passages of the Earth, finds a Substance dissolvible from the Substance of the Earth in the Bowels thereof, and dissolves the same, and is uniformly with it united, until the Substance also of the Earth in the Mines is dissolved, and the flowing dissolving Water and it become one with Na­tural Ʋnion. And to such a Mixtion come all the Elements, according to a due natural Proportion, and are mixed through their least Parts, until they make an Uniform Mixtion. And this Mixtion, by successive Decoction in the Mine, is thickned, hardned, and made a Me­tal. And indeed, these Men, although they be nigh the Truth, yet they do not conje­cture the very Truth.

CHAP. III.

NOW, having finished our Universal Dis­course of the Natural Principles of Me­tals; it remains, that we here give a peculiar Chapter to each one of the Principles. There­fore, seeing they are Three, viz. Sulphur, Arse­nick, and Argentvive; the first shall be of Sul­phur, the second of Arsenick, and the third of Argentvive. Afterward, of every of the Me­tals, which are the Effects of these Principles, we give a peculiar Chapter, according to what it is from the Work of Nature. This being done, we, descending to those Things which are the Fundamentals of this Magistery, and to their Operations, will assign the Causes of all these.

CHAP. IV.

THerefore we say, that Sulphur is a fatness of the Earth, by temperate Decoction in the Mine of the Earth thickned, until it be [Page 70] hardned and made dry; and when it is hard­ned, it is called Sulphur. Indeed Sulphur hath an Homogeneal and most strong Composition, and is of an Ʋniform Substance in its natural parts, because it is Homogeneal. Therefore, its Oyl is not taken from it, as from other things having Oyl by Distillation. Wherefore they, who strive to calcine it, not losing any thing of the Substance of that with which it should be cured, do labour in vain; because it can­not be calcined, unless by great Industry, and with loss of much of the Substance thereof. For of an hundred Parts, you shall scarcely reserve three to your self after Calcination. Likewise, it cannot be fixed, unless it be first calcined; yet it may be mixed, and its flight in some measure retarded, and its Adustion repressed; and being commixed, may more easily be calcined. Therefore, he who en­deavours to extract our Work from it, by preparing it by it self, he shall not obtain his end; because it must be perfected with Mixtion, and without that the Magistery would be prolonged even to Desperation. Yet with its Compeer a Tincture is made, and it gives compleat Weight to every of the Metals, and cleanseth and illustrates them: and it is perfected with our Magistery, without which it performs none of these things, but rather corrupts and blackens. Therefore use it not without this Magistery.

Also, he who in Preparation knows how [Page 71] to commix, and unite it amicably with Bodies, knows one of the Greatest Secrets of Nature, and one way of Perfection: for there are ma­ny Ways to one Effect, and one Intent. And whatsoever Body is calcined with it, undoubt­edly receives weight; yea, Copper from it as­sumes the Effigies of Sol. Also Mercury is as­sociated with it, and by Sublimation becomes Ʋsifar (or Cinnabar.) Lastly, All Bodies, ex­cept Sol and Jupiter, are easily calcined with it; but Sol most difficultly. And Argentvive is not coagulated with it into Gold or Silver (in which is profit) by a mean Artifice, as some fatuate Philosophers have thought. And further we say, that whatsoever Bodies have less Humidity, they are more easily calcined by Sulphur, than those which have much. Through the most High GOD, it illuminates every Body; because it is Light, Allom, and Tincture. Also, it is most difficultly dissolved, because it hath not salsuginous, but oleginous Parts, which are not easily dissolved into Wa­ter. But what are easily, or difficultly dissol­ved into Water, we shall plainly enough de­monstrate in the Chapter of Solution. It is indeed sublimed, because it is Spirit. And if it be mixed with Venus, and united to it, it becomes a wonderful Violet Colour. With Mercury also it may be mixed, and of them is made by Decoction a Celestial and delight­ful Colour: Yet, let no Man think that Sulphur can by it self compleat the Work of Alchimy. [Page 72] For it would be no less than Vanity to think this, as we shall very sufficiently prove in the following. But let the Gross and Lucid be cho­sen. These may suffice to be spoken of Sul­phur.

CHAP. V.

IT now remains that we at present speak of Arsenick. We say it is of a subtile Matter, and like to Sulphur; therefore it needs not be otherwise defined than Sulphur. But it is di­versified from Sulphur in this, viz. because it is easily a Tincture of Whiteness, but of Redness most difficultly: and Sulphur, of Whiteness most difficultly: but of Redness easily. Of Sulphur and Arsenick there is a twofold Kind, viz. Ci­trine and Red, which are profitable to this Art; but the many other Kinds not so. Arsenick is fixed as Sulphur; but the Sublimation of either is best from the Calx of Metals. Yet Sulphur and Arsenick are not the perfective Matter of this Work: for they are not compleat to Perfection; yet they may be an help to Perfe­ction in the Case. But the Lucid and Scaly, and Scissile must be taken.

CHAP. VI.

ARgentvive, which also is called Mercury by the Ancients, is a viscous Water in the Bowels of the Earth, by most tempe­rate Heat united, in a total Ʋnion through its least parts, with the substance of white subtile Earth, until the Humid be contempered by the Dry, and the Dry by the Humid, equally. Therefore it easily runs upon a plain Super­ficies, by reason of its Watery Humidity; but it adheres not, although it hath a viscous Hu­midity, by reason of the Dryness of that which contemperates it, and permits it not to adhere. It is also (as some say) the Matter of Metals with Sulphur. And it easily adheres to three Mi­nerals, viz. to Saturn, and Jupiter, and Sol, but to Luna more difficultly. To Venus more difficultly than to Luna; but to Mars in no wise, unless by Artifice. Therefore hence you may collect a very great Secret. For it is amicable, and pleasing to Metals, and the Medium of conjoyning Tinctures; and nothing is submerged in Argentvive, unless it be Sol. Yet Jupiter and Saturn, Luna and Venus, are dissolved by it, and mixed; and without it, none of the Metals can be gilded. It is fix­ed, and it is a Tincture of Redness of most [Page 74] exuberant Refection, and fulgid Splendor; and then it recedes not from the Commixtion, un­til it is in its own Nature. Yet it is not our Medicine in its Nature; but it can sometimes likewise help in the Case.

CHAP. VII.

WE now speak of Metallick Bodies, which are the Effects of these Principles of Na­ture. These are Six in number, viz. Gold, Sil­ver, Lead, Tin, Copper, and Iron. Therefore we say, a Metal is a Mineral fu [...]ble Body, ex­tensible with all Dimensions under the Hammer. But a Metal is (as we sayd) of a dense Sub­stance, and of most strong and firm Compositi­on. And Metals have great affinity each with other, yet the perfect perfects not the dimi­nished, by its Commixtion. For if Gold be mix­ed in fusion with Lead, this Lead becomes not Gold, but vanisheth from the Mixtion, and is burnt; the Gold in the mean while stands the Tryal. So likewise, in instancing the other, it falls according to the Common Course. But, according to our Magistery, the Perfect helps the Imperfect; and the Imperfect, in our Ma­gistery, by it self is Perfected, without the Ad­ministration [Page 75] of any Extraneous Thing. And through GOD, they alter each other, and are altered; and they perfect each other, and are perfected: and one only by it self is perfected without the help of another.

CHAP. VIII.

WE have already given you, in a General Chapter. the Sum of the Intention of Metals; and here we now intend to make a special Declaration of each one. And first of Gold. We say, Gold is a Metallick Body, Citrine, ponderous, mute, fulgid, equally digested in the Bowels of the Earth, and very long wash­ed with Mineral Water; under the Hammer extensible, fusible, and sustaining the Tryal of the Cupel, and Cement. According to this Definition, you may conclude, that nothing is true Gold, unless it hath all the Causes and Differencies of the Definition of Gold. Yet, whatsoever Metal is radically Citrine, and brings to Equality, and cleanseth, it makes Gold of every kind of Metals. Therefore, we consider by the Work of Nature, and discern, that Copper may be changed into Gold by Ar­tifice. For we see in Copper Mines, a certain Water which flows out, and carries with it [Page 76] thin Scales of Copper, which (by a continual and long continued Course) it washeth and cleanseth. But after such Water ceaseth to flow, we find these thin Scales with the dry Sand, in three years time to be digested with the Heat of the Sun; and among these Scales the purest Gold is found. Therefore, We judg, those Scales were cleansed by the benefit of the Water, but were equally digested by heat of the Sun, in the Dryness of the Sand, and so brought to Equality. Wherefore, imitating Nature, as far as we can, we likewise alter; yet in this we cannot follow Nature.

Also Gold is of Metals the most precious, and it is the Tincture of Redness; because it ringeth and transforms every Body. It is cal­cined and dissolved without profit, and is a Medicine rejoycing, and conserving the Body in Youth. It is most easily broken with Mer­cury, and by the Odour of Lead. There is not any Body that in act more agrees with it in Substance than Jupiter and Luna: but in Weight, Deafeness, and Putrescibility, Saturn, in Colour Venus; in Potency indeed Venus is more next Luna than Jupiter, and then Saturn: but lastly Mars. And this one of the Secrets of Nature. Likewise Spirits are commixed with it, and by it fixed, but not without very great Ingenuity, which comes not to an Artificer of a stiff neck.

CHAP. IX.

HAving premised the Chapter of Sol, We come now to speak of Luna, by a com­mon name called Silver. Therefore, We say, Silver is a Metallick Body, White with pure Whiteness, Clean, Hard, Sounding, very du­rable in the Cupel, extensible under the Ham­mer, and fusible. And it is the Tincture of Whiteness, and hardens Tin by Artifice, and converts it to it self; and it is mixed with Sol, and breaks not; but in the Examination it per­severes not without Artifice. He who knows how more to subtiliate it, and after subtilia­tion, to inspissate and fix it associated with Gold; it remains with it in the Test, and will in no wise forsake it. Being put over the fume of acute Things, as of Vinegar, Salarmoniac, &c. it will be of a wonderful Celestine Colour. And it is a noble Body, but wants of the Nobility of Gold; and its Minera is found determi­nate: but it often hath a Minera confused with other Bodies, and that Silver is not so noble. It is likewise dissolved, and calcined with great Labour, and no Profit.

CHAP. X.

OF Lead we likewise treat, and say, Lead is a Metallick Body, livid, earthy, pon­derous, mute, partaking of a little Whiteness, with much paleness, refusing the Cineritium and Cement, easily in all its dimensions with small Compression extensible, and readily fusible, with­out Ignition. Yet some foolish Men conceit, and say, that Lead in its own Nature is much approximated to Gold. But because they are stiff-necked, and void of all Reason, they can­not conceive of the Truth of Things most subtile, as it is in it self, but judg of them according to Sense. And because they see it ponderous, and mute, and not to putrifie they believe it to be much nigh in Proper­ty to Sol; but this is wholly erroneous, as by the following shall be by us manifestly proved at large. Also Lead hath much of an Earthy Substance, therefore it is washed, and by a Lavament turned into Tin. Hence it is manifest that Tin is more assimilated to the Perfect. Lead is in like manner burnt, and made Minium; and it is put over the Va­pours of Vinegar, and made Ceruss. And al­though it is not much approximate to Per­fection, [Page 79] yet of it, by our Artifice, we easily make Silver; and it keeps not its proper weight in Transmutation, but is changed into a new weight: All this it acquires in our Magistery. Lead also is the Tryal of Silver in the Cupel, the Causes of which We give.

CHAP. XI.

THerefore, not omitting to discourse of Ju­piter, We signifie to the Sons of Learning, that Tin is a Metallick Body, white, not pure, livid, and sounding little, partaking of little Earthiness; possessing in its Root Harshness, Softness, and swiftness of Liquefaction, without Ignition, and not abiding the Cupel, or Ce­ment, but Extensible under the Hammer. There­fore, Jupiter, among Bodies diminished from Perfection, is in the Radix of its Nature of Affinity to the more Perfect, viz. to Sol and Luna; more to Luna, but less to Sol, as shall be clearly declared in the following. Jupiter, because it receives much Whiteness from the Radix of its Generation, therefore it whitens all Bodies not White; yet its vice is, that it breaks every Body, but Saturn, and most pure Sol. And Jupiter adheres much to Sol and Luna, and therefore doth not easily recede [Page 80] from them, by Examen (or Tryal of Cupel.) In the Magistery of this Art, it receives a Tincture of Redness, and that shines in it with inestimable Brightness. It is hardned and clean­sed more easily than Saturn. And he who knows how to take away its Vice of break­ing, will suddenly reap the fruit of his La­bour with joy. For it agrees with Sol and Luna, and will never be separated from them.

CHAP. XII.

OUR intended Discourse now is of Venus, or Copper. It is a Metallick Body, livid, partaking of a dusky Redness ignible (or sustaining Ignition) fusible, extensible under the Hammer, but refusing the Cupel, and Cement. Therefore Venus (as is declared) in the pro­fundity of its Substance, pretends to the Co­lour and Essence of Gold, and it is hammered being heat red hot, as Silver and Gold is. Therefore, hence you may learn a Secret: for it is the Medium of Sol and Luna, and easily comes to convert its Nature to either; and it is of good Conversion, and of little Labour. It agrees very well with Tutia, which citrinizeth (or Colours) it with good Yel­lowness; and hence you may reap profit. For [Page 81] we are excused by it, from the Labour of In­duration (or Hardning) and Ignition of it. Therefore take it, before all other Imperfect Bodies, in the Lesser and Middle Work, but not in the Greater. Yet this hath a Vice beyond Jupiter, viz. that it easily waxeth Livid, and receives Infection from sharp and acute things; and to eradicate that, is not an easie, but a profound Art.

CHAP. XIII.

BUT the Declaration of Mars, and the whole Secret thereof, is from the Work of Na­ture; because it is a Metallick Body, very livid, a little red, pertaking of Whiteness, not pure, sustaining Ignition, fusible with no right fusion, under the Hammer extensible, and sounding much. But Mars is hard to be handled, by reason of the Impotency of its fusion, which if it be made to flow by a Medicine chang­ing its Nature, is conjoyned to Sol and Luna, and not separated by Examen, without great Industry: but if prepared, it is conjoyned, and not separated by any Artifice, if the Nature of that Fixation be not changed by it, the Uncleanness only of the Mars being removed. Therefore it is a Tincture of Redness easily, but difficultly of Whiteness. And when it is conjoyned, it is not altered, nor doth it change [Page 82] the Colour of the Commixtion, but augments it in Quantity.

Therefore, among all Bodies, Jupiter is more splendidly and more clearly, more brightly and more perfectly transformed into a Solar, or Lunar Body. But the Work of it is of long Labour, though easie to be handled. Next to Jupiter is Venus chosen, of more difficult handling, but of shorter Labour than Jupiter. Next after Venus, Saturn hath a diminished Perfection in Transmutation, is easie to be hand­led, but of most tedious labour. Yet Mars, among all the Bodies, is of least Perfection in Transmutation, to be handled most difficult, and of exceeding long Labour. Therefore, whatsoever, Bodies are more remote from swiftness of Liquefaction, they are found of more difficult handling in the Work of Transmutation. Of this kind are Venus and Mars; but what more, more; and what are most remote, most. Also those Bodies which partake of greater Livid­ness and Infection of the Earth, are likewise found to be of greater Labour, and less Perfection.

But whatsoever Diversities of Perfections were a little before determined by Us, are found in the Artifice of the Lesser, or Middle Work; yet in the Greater Work all Bodies are of one Per­fection, but not all of one handling or labour. It remains yet to be known, what Facility and Difficulty of handling, and what Brevity and Length of Labour, are found radically in the Nature of Bodies. Therefore have We [Page 83] here in a true Discourse described the Natu­ral Principles of those Bodies, which are ac­cording to the Intention of Nature; and have likewise in several Chapters truly expounded what We determined of those Bodies; and that, according to the Opinion of those Men, who could discern the Occult Things of Nature; and according to our own Judg­ment also, who attained to the Knowledg thereof by incessant Labour. But now, accor­ding as We promised, it is expedient to supply the defect of this Art in setting down all the Principles of this Magistery, in the last Part of this our First Book; and to demonstrate the Perfecti­on we have seen, with its Causes, according to the Exigency thereof.

CHAP. I.

THere are two Things that are to be de­termined, viz. the Principles of this Ma­gistery, and the Perfection of the same. The [Page 84] Principles of this Art are the Ways or Methods of its Operations, to which the Artist applies himself in the Work of this Magistery. These Ways are indeed divers in themselves. For one Way is Sublimation, and Descension another; and Distillation is also one Way, Calcination another, Solution another, and Coagulation an­other: but the seventh Way is Fixation, and the eighth Ceration. Of all which We pur­pose to give singular Declarations.

Perfection consists of those Things, and from the Considerations of those by which it is attain­ed; and from the Consideration of things help­ing; and from the Consideration of that thing which lastly perfects; and that by which it is known, whether the Magistery was in Per­fection or not. The Consideration of those Things, by which We come to the Comple [...]tment of the Work, is the Consideration of the Substance manifest, and of manifest Colours, and of the Weight in every of those Bodies to be changed, and of those Bodies that are not changed from the Radix of their Nature, without that Arti­fice; and the Consideration of those likewise, in the Radix of their Nature, with the Artifice; and the Consideration of the Principles of Bodies, according to their Profound, Occult, and Ma­nifest; and according to their Nature without Artifice, and likewise with Artifice. For, if Bodies, and their Principles, be not known in the Profound and Manifest of their Nature, with Artifice, and without, what is superfluous, and [Page 85] what is diminished in them cannot be known; and our not knowing these would of necessi­ty hinder us from ever attaining to the Per­fection of their Transmutation.

The Consideration of Things helping Perfecti­on, is the Consideration of the Natures of those Things, which we see adhere to Bodies with­out Artifice, and to make mutation. And these are Marchasite, Magnesia, Tutia, Anti­mony, and Lapis Lazuli (or the Lazure Stone.) And the Consideration of those, which with­out adherency cleanse Bodies, and they are Salt, and Alloms, Nitres and Boraces, and which are of their Nature: and the Consideration of Vitrification, cleansing by a like Nature.

But the Consideration of the Thing that per­fects, is the Consideration of Choosing the pure Substance of Argentvive; and it is the Matter, which from the Matter of that took beginning, and of that was created. This Matter is not Argentvive in its Nature, nor in its whole Substance, but it is part of it: nor is it now, but when the Stone is made. For that illustrates and conserves from Adustion, which is a signi­fication of Perfection.

Lastly, The Consideration of the Thing, by which it is known, whether the Magistery be in Perfection, or not; in the Consideration of the Cupel, Cement, Ignition, of exposing it up­on the Vapours of acute Things, Extinction, Commixtion of Sulphur burning Bodies, of Re­duction after Calcination, and Susception of Ar­gentvive. [Page 86] All which, with the former, we shall here following declare, with their Causes, and with easie Experiences; by which you may ma­nifestly know, that our Discourses have not er­red. And these Experiments will be well known to you.

CHAP. II.

THerefore, prosecuting our purpose, We speak of Sublimation. The Cause of the Invention of which, was, because our Ancestors could not, nor can We, nor shall they who come after Us, find any thing that can be u­nited with Bodies, but Spirits only; or any Thing, that can contain in it self the Nature of Body and Spirit; and We see these, cast upon Bodies (without Mundation, or cleansing of them) either not to give perfect Colours, or totally to corrupt, burn, blacken, and defile. And this, according to the Diversity of the same Spirits. For some are burning, as Sulphur and Arsenick, and Marchasite; and these indeed totally corrupt. Others burn not, as every kind of Tutia; yet these give imperfect Colours, and that they do for a twofold Cause. One is, because the adustive unctuosi­ty of Sulphur (of the property of which it [Page 87] is) which is easily inflamed, and by Inflama­tion blackned, and consequently blackens, is not removed or taken away from them. But the other Cause is Earthiness, which likewise is not separated from them. For in these, in which a perfect Colour is not given, Earthi­ness is a Cause making it livid. Also Adustion may create a livid Colour.

Therefore, We were constrained to cleanse these from their burning Ʋnctuosity, and from the Earthy Superfluity, which they all have. And this We could effect by no Magistery, but by Sublimation only. For, when the Fire ele­vates, it always elevates the more subtile parts; therefore it stirs not the more Gross. Hence it is manifest, that Spirits are cleansed from their Earthiness by Sublimation; which Terrestriety impeded Ingress, and also gave an impure Colour. But being sublimed, as Experience makes sufficiently manifest to your Sight, they are freed from that Impurity. For you see them more splendid, and more pervious, and more easily to enter and penetrate the Densi­ty of Bodies, and not to impress a foul Colour, as before. Also that Adustion may be taken a­way by Sublimation, is manifest by Experiment: for Arsnick, which before its Sublimation was evil, and prone to Adustion, after its Sublima­tion suffers not it self to be inflamed, but only recedes without Inflamation; and the same you may find in Sulphur, if you will make Tryal. And because, in no other Things, than in Spi­rits, [Page 88] We saw Adherency to Bodies with Altera­tion, We could have no other Cause to be ex­cused from them, but were necessarily con­strained to prepare the same, for their purifi­cation, which is made by Sublimation. There­fore there was a necessary Cause of the Inven­tion of this Sublimation; the whole Order of which We purpose to declare without Dimi­nution.

CHAP. III.

VVHerefore We say, Sublimation is the E­levation of a dry Thing by Fire, with adherency to its Vessel. But Sublimation is diversly made, according to the Diversity of Spirits to be sublimed. For the Sublimation of some is made with strong Ignition, of others with moderate, and of some with a remiss heat of Fire. Therefore, when Arsnick or Sul­phur are to be sublimed, their Sublimation must necessarily be made by remiss Fire: because they having their most subtile parts uniformly conjoyned with the Gross, their whole Sub­stance would ascend without any Purification; yea, blackned and combust. Therefore, that the Artificer may seperate the unclean Earthy [Page 89] Substance, he hath a necessity to find out the Dispositions of two Kinds, viz. the Proportion of the Fire, and Mundification with commixti­on of the Feces: because Commixtion with the Feces, comprehends the Gross Parts, and holds them depressed in the bottom of the Sublimatory, not suffering them to ascend.

Whence also it is necessary, that the Arti­ficer should apply to his Sublimation a threefold Degree of Fire: One proportionate in such wise, that by it may ascend only▪ the Altered, and more Clean, and more Lucid; until by this he manifestly see, that they are cleansed from their Earthy Feculency. The other De­gree is, that what is of the pure Essence of them remaining in the Feces, may be sublimed with greater force of Fire, viz. with Ignition of the Bottom of the Vessel, and of the Feces therein, which may be seen with the Eye. The third Degree of Fire is, that unto the Subli­mate without the Feces, a most weak Fire be administred, so that scarcely any thing of it may ascend, but that only which is the most subtile part thereof, and which in our Work is of no value; because it is a thing, by Mediation of which, Adustion is made in Sul­phurs.

Therefore, the whole Intention of Sublima­tion is, that the Earthiness of the Sublimate being removed by a due administration of Fire, and likewise the most subtile and fumous part of it, which brings Adustion, with Cor­ruption, [Page 90] being cast away, to Us may be left that Part, which consists in Equality, which makes simple fusion upon the Fire, and with­out any Adustion flying from the Fire, with­out Inflamation thereof. That what is most subtile is Adustive, is proved by most evident Arguments. For Fire converts to its own Na­ture, every of those things, which is of affi­nity to it; because it is of affinity to every a­dustible Thing, and to the subtile adustible, it is of greater affinity; and yet more of affini­ty to what is more subtile: therefore also most of affinity to what is most subtile. Like­wise, the same is proved by Experience, be­cause Sulphur or Arsenick not sublimed, is most swiftly inflamed; but of the two, Sulphur more easily. Yet either, being sublimed, is not di­rectly inflamed, but flies away, and is extenu­ated without inflamation; yet with a prece­dent Fusion. By these therefore it is mani­fest that our Discourse is most true.

CHAP. IV.

BUT the Probation of the Administration of Feces, with their Proportion, is, that such Matter be chosen, with which the Spirits to be sublimed may best agree, and wherewith they may the more profoundly be mixed: because that Matter, with which they are more uni­ted, is more potent in Retension of the Feces of Spirits to be sublimed, than that, with which they are not so united. The Probation of this, is rational enough, and manifest. But the Probation, that the Addition of Feces is necessary, is, because Sulphur, or Arsnick to be sublimed, if they be not conjoyned with the Feces of some fixed Thing, would ne­cessarily ascend with their whole Substance, not cleansed. And they, who are exercised in Sublimation, do by Experience know, We say true. Also the Probation, that the Administra­tion of such Feces is necessary (with which Things to be sublimed may agree, and be uni­ted intimately) is, because, if the Feces be not permitted with them through their least [Page 92] parts, then the same happens, as if they had not Feces, viz. their whole Essence ascends with­out any Cleansing, as they ascend with their whole Substance, without Feces: therefore the same must likewise happen, in things sublimed from Feces, with which they are not united.

He that hath seen and known this, knows it to be true by Experience; because, when he sublimed from a Thing extraneous to the Na­ture of Bodies, he sublimed in vain; so that he found them in no wise purified after their Ascension. But when he sublimed with the Calx of any Body, then he sublimed well, and could with facility perfectly cleanse. Therefore, the Intention of Feces is, that they be administred of the Calxes of Metals: for in them the Work of Sublimation, is easie, but in other Things most difficult. Therefore, there is not any thing, that may be substituted in their stead. Yet we say not, that Sublimation is impossible without the Calxes of Bodies; but that it is most difficult, and of long tedious Labour, and delay even to Desperation. Nevertheless, in this there is some benefit; because, what is sublimed without Feces, or without the Calxes of Bodies, is of greater Quantity, but with Feces of lesser. And further, what is calci­ned with the Calxes of Bodies, is of least Quan­tity, but of easiest and most speedy Labour. But that which much excuseth Us from using the Feces of Bodies, is every kind of Salt pre­pared, and of things like to it in Nature. And [Page 93] to Us it is also possible to make Sublimation with them of a great Quantity; because Se­peration of things to be sublimed, from the Feces, is easily made by Solution of the Salts; which happens not in other Things.

But the Proportion of Feces is, that it be e­qual to the Quantity of Things to be subli­med. For in this, even a rude Artificer can­not err. But an Artist of mean skill may put of Feces half the weight of Things to be sub­limed, and that will be sufficient for him, if careful, not to err in his Work: because to him that is well exercised and expert, the least part of Feces is sufficient. For the less the Quantity of Feces is, of so much the more and greater Exuberation, the Sublimate must needs be; provided, that according to the Substracti­on of Feces, a Substraction of Fire proporti­onal thereunto be made. Because in a small Quantity a small Fire serves for Perfection, in a great, a great; and in a greater Quantity, a greater Fire is required.

CHAP. V.

BUT because Fire is not a Thing which can be measured, therefore it happens, that Error is often committed in it, when the Ope­rator [Page 94] is not well skilled; as well by reason of the Diversity of Furnaces, and of Woods to be burned, as of Vessels, and the Coaptation (or well joyning) of them: about all which, 'tis expedient the Artist should be intently solici­tous. Wherefore we give you a Common Rule: First, it is expedient to remove, from things to be sublimed, the Wateriness only, with a very small Fire; which being removed, if any thing ascend by it, then in the begin­ning this Fire must not be augmented, that the most subtile part may (by this most weak Fire) be seperated, and put aside, which is the Cause of Adustion. But when little or nothing shall ascend (which you may prove by putting a little Cotton-weik into the hole on the top of the Alembeck) augment the Fire under it: and of how great vigour your Fire should be, the Cotton-weik will shew. For if little of the Sublimate come forth with it, or it be clean; it argues your fire is small, therefore must be encreased: but if much and unclean, then it is too great, and must be made less. Therefore, when you find the Sublimate to come forth with the Weik clean, and much, the Proportion of your Fire is then found. And whether your Sublimate arise clean, or unclean, is known by the aforesaid Sign. For according to the Quantity of Clean­ness, or Ʋncleanness of the Sublimate, which the Artist shall discern to adhere to his Cotton, he may conclude of the necessary proportion [Page 95] of his Fire in the whole Sublimation. And by this means he will find out the Rectification of the Fire, without any Fallacy.

Yet the way of Feces is better, viz. to taste Scales of Iron, or Copper calcined. And these indeed, by reason of the Privation of evil Humidity, do easily imbibe Sulphur, or Ars­nick, and unite them with themselves. But the Method of this, the well experienced only know.

CHAP. VI.

THerefore it is expedient We should rectifie the Judgment of the Artificer in all Things, wherein he may happen to Erre through Ig­norance, in Sublimation of these two Spirits. In order to which, We first say, that if he put in many Feces, and doth not proportionally augment the Fire, nothing of the Matter to be sublimed will ascend. But how he should know that, is already sufficiently declared. And if he put in a small Quantity of Feces, or none of the Calx of Bodies, then (if he find not his Proportion of Fire) what is sublimed will [Page 96] ascend with its whole Substance. Of knowing this likewise I shewed a sufficient way.

So in like manner, by reason of the Fur­nace he may happen to Erre. For a great Fur­nace gives a great Heat of Fire, and a small Furnace small; if the Woods for Fewel, and Vent­holes for Air, be also proportionate. There­fore if he put a great Quantity of Matter to be sublimed in a small Furnace, he shall not be able to give sufficient Fire of Elevation: and if a small Quantity in a great Furnace, he will ex­terminate the Sublimation by excess of Heat. So likewise, a thick Furnace gives a condensate and strong Fire; but a thin Furnace, a rare and weak Fire: in both which he may likewise Erre. So also, a Furnace with large Ventholes, gives both a clear and strong Fire; but with narrow and small Ventholes, a weak Fire. So if the distance of space, between the Furnace and Vessel set in, be large, the Furnace then gives a great Fire; but if small, a less. In all which the Artist may exceedingly Erre.

Therefore, the Rectification of these Errors is, that the Artist build his Furnace, accor­ding to the Intention of such a Fire, as he should have, Viz. Thick, with free Ventholes, and with a good distance of the Vessel from the sides of the Furnace, if he intend to have a great Fire: but if a mean Fire, in all these Things he must find a mean Proportion; and if a weak Fire, the same Proportion in them. All these Proportions, We will teach you to find, [Page 97] with the true Preparation, and determinate Experience. Therefore, if you would elevate a great Quantity of Matter to be Sublimed; first be provided with a Sublimatory of such a Capacity, that it may contain your Matter to be elevated the height of one hands breadth above the Bottom. To this, fit your Furnace so, as the Aludel (or Sublimatory) may be re­ceived into it, with the distance of two Fin­gers round about the Walls, or sides of the Furnace; which being made, to it also make ten Ventholes in one Proportion, equally distant, that there may be one Equality of Fire to all Parts thereof. Then set a Bar of Iron into the Furnace transverse, and fastned at each end to the sides of the Furnace; which Bar must be distant from the Bottom of the Furnace, as far as to the Extension of one Hand with its Thumb, and about the thickness of one Finger above it, must the Sublimatory be firmly placed; and inclosed round about to the Furnace, which the following Description demonstrates. But then consider whether your Furnace can well and freely discharge it self of the Fumosities, and the Flame can freely pass through the whole Furnace, in the Circuit of the Aludel; if so, it is well proportionate; if not, it is not so. Then you must open its Ventholes, and if by that means it be mended, it is well indeed: if not, then it must necessarily be altered; be­cause the distance of the Vessel from the sides of the Furnace, is too small. Therefore pare [Page 98] off the sides of the Walls, and enlarge the di­stance, and then try it. And so continue reite­rating (if need be) the enlarging of the Vent­holes, and paring the Sides, until it can free­ly quit it self of the Smoak, and the Flame be Lucid round about the Aludel, and the Smoak very freely pass out by the Vents.

This is an Experiment (sufficient for any Quantity to be Sublimed) of the Invention of Magnitude of the Furnace, and of Dilating the Ventholes thereof, and of the Distance of the Vessel from the Walls of the same. But the In­vention of Thickness of the Furnace is (if you intend a great Fire) that the same be equal to the extension of one hands breadth, with its Thumb; but if a moderate Fire be intended, then the Thickness must be to one hands breadth; and if a lesser Fire, it must be formed to the Thickness of two Fingers.

Likewise Proportion is to be taken from Woods, for solid Woods give a strong Fire, spongious a weak, and Dry Woods give a great Fire, and soon terminable. Green Woods give a little and long lasting Fire, and Solid Woods likewise a very durable Fire; but Spongy Woods a Fire ea­sily terminable. Therefore with Considerati­on of the Distance of the Aludel, and of the Magnitude and Smallness of the Ventholes, and Thickness and Thinness of the Furnace, and Di­versity of Woods premised, the Diversities of all Fires come to be found out, with their true Experience. But from the greater or lesser [Page 99] Closure of the Ventholes, or of the Door of the Furnace, by which the Woods are put in, and by the Addition and Substraction of them, the determinate space of Time of Duration of the Fire comes to be found out, viz. So that (as by a determinate Science) it is known how long the Fire of each, in its degree, can dure in E­quality. This Investigation is very profitable and necessary for you; because by it you will be eased of much of your Labour. Therefore exercise your self therein, and in all Things by Us here now lately mentioned; for he who exerciseth himself herein, learns; but he that doth not so, learns not.

CHAP. VII.

BUt the Intention of the Vessel Aludel is, that that it be made of thick Glass; for other Matter is not sufficient, unless it be thick; and of like Substance with Glass. Because Glass only, and its like (wanting Pores) is able to retain Spirits from Flight, and that they be not exterminated by the Fire; but no other Matter is fit: because through the Pores of them the Spirits are gradually diminished, and [Page 100] vanish. Nor are Metals serviceable in this Case, because Spirits (by reason of their A­mity and Convenience) penetrate them, and are united therewith; wherefore, passing through them they vanish, as is manifestly proved, by what are determined by Us. And it is found necessarily, and by Experience, that this We have said is true. Therefore We are not by any Thing excused, from taking Glass in the Composition of the Aludel. In order to which,

Let a round Glass Vessel, or Concha, be made, with a flat round Bottom, and in the middle of the Sides thereof a Zone, or Girdle of Glass surrounding the same;This Description is hard to be understood. and above that Girdle cause a round Wall to be made, equidistant from the Wall of the Concha, to the Grossitude of the Cover of the said Concha; so that in this Distance the Wall of the Cover may freely fall without pressure. But the Height of this Wall (above the Girdle) must be according to the Measure of the Height of the Wall of the Concha, or little more or less. This being done, let two Covers (or Heads) be made equal to the Mea­sure of this Concavity of the two Walls; the length of both Covers must be equal and of one Span, and the Figure of them one also; viz. Pyramidal; in the superior part of which Covers, two equal Holes, one in the one, and another in the other, should be made so, as [Page 101] that an Hens Feather may commodiously be put in; as a little after will be more clearly ex­pressed. Therefore the Intention of this Vessel Concha, is, that its Cover may be moved at the pleasure of the Artist, and that the Juncture might be Ingenious, so that through it (with­out any Luting) no Egress might be made for the Spirits. But he that can better contrive this Vessel, may so do, notwithstanding our Description.

Yet in this We have a special Intention, viz. That the interior Concha, with its Sides, should enter half way within its Cover. For seeing it is the Property of Fumes to Ascend, not to Descend, by this We find the Spirits not to have Exit for Consumption; and by reason of this, it excels the other Wayes, which by Our Intention We acquired. And by tryal of this, the Artist will see that We have given a true Estimate hereof. Also, the Intention is, that the Head of the Aludel should be often emptied, least part of what is Sublimed (the Quantity elevated being overmuch) fall down again to the Bottom, and so the Time of Sub­liming, by this reiteration, be prolonged. Likewise, another Intention is, that what A­scends up in the form of Powder nigh the Hole of the Head of the Aludel, be always kept apart, from that which is found to have a­scended fused and dense in small Lumps, po­rous and clear at the Bottom thereof, with ad­herency to the Sides of the Vessel; because this [Page 102] is known to have less of Adustion, than what is found to ascend nigh to the Hole of the Head. This is by the Superior proved manifestly, by Reason and Experience. But the Probation of the Goodness and Perfection of Sublimation, is al­ready declared, viz. That it be found clear, and lucid, and not burnt with Inflamation.

Therefore this is the Perfection of the Intenti­ons of Subliming Sulphur, and Arsnick. And if it be not so found, the Work must be repeated, with Consideration of all its Intentions, till the Sublimate be found Perfect, as is said.

CHAP. VIII.

NOw We will determine the whole Inten­tion of Sublimation of Argentvive. This Work is compleated, when its Terrestreity is highly purified, and its Aquosity wholly re­moved. For We are excused from the labour of removing its Adustion, because it hath none. Therefore We say, that the Ingenuity of se­perating its superfluous Earth, is to mix it with Things wherewith it hath not affinity, and often to reiterate the Sublimation of it from them. Of this kind, is Talk, and the Calx of Egg-shells, and of White Marble. Likewise [Page 103] also Glass most subtily beaten, and every kind of Salt prepared. For by these it is cleansed, but by other Things, having affinity with it (unless they be Bodies of Perfection) it is rather corrupted; because all such Things have a Sul­phureity, which, ascending with it in Sublima­tion, corrupt it. And this you find true by Experience, because, when you sublime it from Tin or Lead, you find it (after Sublima­tion) infected with Blackness. Therefore its Sublimation is better made by those Things, which agree not with it; but it would be bet­ter, by Things, with which it doth agree, if they had not Sulphureity. Wherefore, this Sub­limation is better made from Calx than from all other Things; because that agrees little with it, and hath not Sulphureity.

But the way of removing its superfluous A­quosity, is, that when it is mixed with Calxes, from which it is to be sublimed, it be well ground and commixed with them by Imbibition, until nothing of it appear, and afterward the Wateriness of Imbibition removed by a most gen­tle heat of Fire; which receding, the Aquo­sity of Argentvive recedes with it. Yet the Fire must be so very gentle, as that by it the whole Substance of Argentvive ascend not. Therefore from the manifold Reiteration of Imbibition, with Contrition and gentle Assation, its greater Aquosity is abolished; the residue of which is removed by repeating the Sublimation often. And when you see it most White, excelling [Page 104] Snow in its Whiteness, and to adhere (as it were dead) to the Sides of the Vessel; then again reiterate its Sublimation, without the Feces; be­cause part of it adheres fixed with the Feces, and can never by any kind of Ingenuity be se­parated from them. Or afterward, fix part of it; as shall expresly be taught you in the following: And when you have fixed it, then reiterate Sublimation of the Part remaining, that it may be likewise fixed.

Being fixed, reserve it; but first prove it upon Fire. If it flow well, then you have ad­ministred sufficient Sublimation, but if not, add to it some small part of Argentvive sublimed, and reiterate the Sublimation, till your end be answered; for if it hath a lucid and most white Colour, and be porous, than you have well sublimed it, if not, not. Therefore in the Preparation of it made by Sublimation be not negligent; because such as its Mundation (or cleansing) shall be, such will be its Perfection, in projection of it upon any of the imperfect Bo­dies, and upon its own Body unprepared. Yet here note, that Some have by it formed Iron, others Lead; some Copper, and others Tin. Which happened to them, through negligence of Preparation; sometimes of it alone, some­times of Sulphur, or of its Compeer, mixt with it. But if you shall by Subliming directly cleanse and perfect this Subject, it will be a firm and perfect Tincture of Whiteness, the like of which is not.

CHAP. IX.

THerefore, the sum of the Intention of Sub­limation of Argentvive, being sufficient­ly declared, We now come to the Sublimation of Marchasite; of which there are two ways. One is performed without Ignition, the other with Ignition; and that is, because it hath a twofold Substance: viz. One Sulphur, pure in its nature; the other Argentvive, mortified. The first is profitable, as Sulphur; the second profitable, as Argentvive mortified, and mode­rately prepared Therefore We take this last, because by it We are excused from the former Argentvive, and the labour of mortifying it.

The intire Way of Sublimation of this Sub­ject is, that it be ground to Powder, and put into an Aludel, and its Sulphur Sublimed without Ignition; always, and that very of­ten, removing what is Sublimed, for the afore­said Reason; and afterward augmenting the force of Fire, unto Ignition of the Aludel. And the first Sublimation of Marchasite must be made in a Vessel of Sublimation, and so long continued, as until the Sulphur be separated; the Process being successively, and orderly con­tinued, until it is manifest, that what was [Page 106] in it of Sulphur, be all passed out. Which may be proved by these manifest Experiments. For when its whole Sulphur shall be elevated, you will see the Colour thereof changed into most White, mixt with a very clear, pleasant, and Coelestine Colour: Also you will otherwise prove this, because what shall be of the Nature of Sulphur will burn and give a Flame, as Sul­phur. But what shall be secondly Sublimed, after that Sublimate, will neither be inflamed, nor shew any Properties of Sulphur, but of Ar­gentvive mortified in the Reiteration of Subli­mation.

CHAP. X.

THerefore We collect that, by its way of Sublimation, which is thus: A most solid and well cocted Earthen Vessel, must be made to the length of half the Stature of a Man, but in breadth Diametrically, no more than that the Hand may commodiously enter. The Bottom of this Vessel (which must be made so, as it may be separated and conjoyned) must be made after the similitude of a plain Dish or Porrenger very deep; viz. from the superior Orifice to the Bottom, the depth of one Hands [Page 107] length, with its Fingers. And from that Place, or moveable Bottom to the Head, the Vessel must be very accurately Glazed within, with very thick Vitrification. And upon the Head of the Vessel must be fitted an Alembeck with a wide nose or beak: For in such a Vessel That is best sublimed. Therefore the Bottom must be conjoyned with its Vessel, with very firm and tenacious Luting, and the Marchasite spread upon (or within) that Bottom; and then the Alembeck set upon the Superior Part: and so placed in a Furnace, of which the pro­perty is to give a strong Fire, viz. of Fusion of Silver, or Copper, which in the Sum of our Work, where we shall declare the Diversities of all Instruments, We sufficiently describe to you. And this being done, you must surround the top of your Furnace with an Hoop or Ring of Iron flat, having a hole in its middle, proportio­nate to the Magnitude of the Vessel; that the Vessel may stand fast within it. Then lute the Junctures in the Circuit of the Vessel and the Furnace, least the Fire passing out there, be an hindrance to the adherency of your Sub­limation, leaving only four small Windows, or Doors, that may be opened and shut in the Flat-Ring or Hoop aforesaid, through which Coals may be put in round about the Sides of the Furnace. Likewise four other holes must be left under them, and between their Spaces, for the putting in of Coals; and six or eight lesser holes, proportionate to the Magnitude [Page 108] of the little Finger, which must never be shut; that by them the Fire may commodiously free it self from Fumosities. Let these last Holes be in the Juncture of the Furnace, with the afore­said Hoop.

But that Furnace is of great Ignition, the Sides of which are to the height of two Cu­bits; and in the midst whereof is a round Grate or Wheel bored full of very many small holes close together, and strongly annexed to the Furnace with Luting. The Superior part of these holes must be closer, or smaller a­bove, but wider or more open beneath, that Ashes or Coals may the more freely fall from them, and the Grate be left continually open for the more free Reception of the Air. For the free and ample admission of the Air through the Inferior Holes, is one Cause of great Ignition by the Furnace. Therefore be exerci­sed therein, and you will find out the Secret. But the Cause of so great Length of the Vessel, is, that a great part of it may stand up, and be extended beyond the Fire, and be kept cool, that the Fumes of the Sublimate ascending may find a Place of cooling, and adhere; and not find a way of Flight, and be exter­minated. This he well knows, who hath sub­limed in short Sublimatories, wherein he found nothing of the Sublimate; because, by reason of the Shortness of his Vessel, the Fire was e­qual in heat through the whole of the same. Therefore, the Matter to be sublimed, always [Page 109] stood converted into the Substance of Fume, and could not any where adhere, but gradually vanish through the Pores of the Vessel.

Wherefore, in subliming all Things, the Vessel must the greater part of it be extended high above the Fire, that the same extended Part may serve for a Refrigeratory. But the Cause of Vitrification, or Glazing the Vessel, is, that the ascending Fumes, in the place of their Ascension, may not find the Sides of the Aludel porous, and penetrating them, take their Flight. Therefore the Place of their Ascension is vitri­fied, that the Way of their Flight may be stop­ped. But the Bottom of the Vessel is not Gla­zed, because it stands in the Fire, which would melt its Vitrification; and that melting, both the Bottom it self, and Matter to be subli­med, would also be melted, and turned into Glass. For the Property of Glass is to over­come all Things, and convert them to it self. Therefore, all these Things, and their Causes, being considered, Let your Fire be continued under the Vessel, until you be assured by in­fallible Experience, the whole is ascended. The Experiment of this is, the putting in a Rod of Earth well burned (having a small hole in the end, reaching almost to the middle thereof, and answering to the quantity of the little Finger) nigh the Matter of which the Sublimation is made. And if any thing ascending adhere to the hole, the Whole is not sublimed; but if not, then the Sublimation is [Page 110] ended. By this same Exercise, in all Things to be sublimed, you may be assured of the End of your Work.

CHAP. XI.

THe Intention of the Sublimation of Magne­sia and Tutia, is the same with the Inten­tion of the last Sublimation of Marchasite. For all these cannot be sublimed without Ignition. Therefore they all have one Intention, with the same Causes, and the same Experiences; and that hath one General Order. Because it ne­cessarily happens, that whatsoever are subli­med with Ignition, must be sublimed without Feces; for in themselves they have enough, yea, too much Feces: the sign of which is the difficulty of their Sublimation.

Likewise all Bodies diminished from Perfec­tion, are sublimed in the same Order, and no difference of diversity is, unless that in Bo­dies the Fire of Sublimation must be more ve­hement than in Magnesia, Marchasite, and Tutia. And so likewise, Bodies, in their Sub­limations, are not diversified, except that some [Page 111] need the adjunction of something else to e­levate them; others not. But there is one spe­cial Consideration, by Experience found good in the Sublimation of Bodies; and that is, that no great Quantity of the Body to be sublimed, be at once put into the Bottom of the Vessel; because a great abundance of Matter impedes Sublimation. Also the Bottom of the Sublimatory should be flat, not concave; that the Body equally and thinly spread upon the Bottom, may equally and much be elevated in all its Parts.

Bodies needing the Admixtion of Matters e­levating, are Venus and Mars, by reason of the slowness of their Fusion. Therefore Venus needs Tutia, and Mars Arsnick; and with these they are easily elevated, because they mostly agree with them. Wherefore after Consideration of them, let Sublimation be made as in Tutia, and in things like to it in Sublima­tion; and let their Sublimation be disposed in the same Order, with its Causes and Experi­ences.

CHAP. XII.

THe Intentions of Sublimation, with all their Causes, being already declared, it re­mains, that We now shew the way of Descen­sion, with its Causes, and determinate and compleat Order likewise. For there was a threefold Cause of its Invention. One, that when any Matter is included in that Vessel, which is called a Chymical Descensory, after its Fusion it may descend through the Hole there­of, and by its Descent We be assured that it hath admitted Fluxing. Another Cause, that weak Bodies may by [...]t be preserved from Com­bustion, after Reduction from their Calxes. For when We attempt to reduce weak Bodies from their Calxes, We cannot reduce all their whole Substance at one time. Therefore, if that Part, which is first reduced into Body, should expect the Reduction of the whole, a great Quantity of it would vanish by the Fire. Wherefore it was necessarily devised, that one part, so soon as reduced, might be taken from the Fire. And this is done by a Descenso­ry. The third Cause of the Invention of it, was the Depuration of Bodies from every thing [Page 113] extraneous. For the Body descends in Flux clean, and leaves every thing that is extraneous in the Concavity thereof.

Therefore Descension being invented for these three necessary Causes, We will now de­termine the Method of it, with its Instrument first denoted with its Causes. In order to which, We say, that the Form of it must be such, as its Bottom may be pointed, and the Sides of it without Roughness, equally ter­minating into the aforesaid Acuity, or Point of the Bottom; and its Cover (if it need any) must be made in the likeness of a plain or flat Dish, and well fitted to it; and the Vessel with its Cover must be made of good and firm Earth, not easily cracking in the Fire. Then put in the Matter, which you would have to de­scend, upon round Rods made of like Earth, and so placed as they may be more nigh the Top than Bottom of the Vessel. Then covering the Vessel and luting the Juncture, set it within a Fire of Coals, and blow it until the whole Matter descend into a subjacent Vessel. Yet (if the Matter be of difficult Fusion) it may be put upon a Table plain, or of small Concavity, from which it may easily descend, by inclining the Head of the Descensory, when it is in Flux. For by this Bodies are purified.

But they are better purified by Pastills, which way of Purification is the same with the way of Purifying of the Descensory. Therefore by it We are excused from that: For it holds the [Page 114] Feces of Bodies, as a Descensory and better; therefore We declare the Way of it. We take a Body, of which the Intention is to be cleansed, and that We reduce to most fine Grains, or Filings, or into a Calx (which is more per­fect) and mix with it some other Calx, of which the Intention is not to be melted; and then We make the Body to flow. For We by that, often repeated, find Bodies to be cleansed, but not with perfect Mundification, which We know to be Perfection; yet with a profitable Mundification, that Bodies capable of Perfecti­on, may the better and more perfectly be by it transformed: For there is to be an Admi­nistration preceding that Transformation; but every Administration shall sufficienly be de­clared to you in the following. Here We only give you a Description of the Descensory.

CHAP. XIII.

THerefore, following Our Purpose, 'tis con­venient. We should speak of Distillation, with its Causes; Distillation is an Elevation of aqueous Vapours in their Vessel. And Distilla­tion [Page 115] is diversified. For some Distillations are by Fire, and some without Fire. Those made by Fire are of two kinds; one, which is by Elevation into the Alembeck; and the other by Chymical Descensory, by mediation of which the Oyl of Vegetables is extracted.

The Cause why Distillation was invented, and the general Cause of the Invention of every Distillation, is the Purification of Liquid Matter from its turbulent Feces, and Cons [...]rvation of it from Putrefaction. For We see a Thing Distilled (by what kind soever of Distillation) to be rendred more Pure, and to be better preser­ved from Putrefaction. But the special Cause of that Distillation, which is made by ascent into the Alembeck, is the desire of acquiring Water Pure without Earth. The Experience of which is, that We see Water so Distilled, to have no Feculency. The Cause of the Invention of Pure Water, was the Imbibition of Spirits, and of clean Medicines. As for Example, When We need Imbibition, We must have pure Water, which leaves no Feces after its Resolution; by which Feculency, Our Medicines and cleansed Spirits might be infected and corrupted. But the Cause of that Invention, which is made by De­scent, was the Extraction of Oyl pure in its Nature; because by Ascent, Oyl cannot be had in its Combustible Nature. And such an Inquisition also was, that the Colour which is permixed with its Substance, might be had; for this may be helpful in the Case. But Distillati­on, [Page 116] which is made by Filter, is performed without Fire; and the Cause of its Invention was Clearness of the Water only.

Now We will shew you the Methods of Di­stillations, with their Causes. Therefore of that which is made by Ascent, there is a twofold Way or Method. For one is performed in an Earthen Pan full of Ashes; but the other with Water in its Vessel, with Hay or Wool, orderly so disposed, that the Cucurbit, or Distillatory Alembeck, may not be broken before the Work be brought to Perfection. That which is made by Ashes, is performed with a greater, stronger, and more acute Fire; but what is made by Water, with a mild and equal Fire. For Water admits not the Acuity of Ignition, as Ashes doth. Therefore, by that Distillation, which is made in Ashes, Colours, and the more gross Parts of the Earth, are wont to be elevated; but by that which is made in Water, the Parts more subtile, and without Colour, and more approaching to the Nature of simple Wateriness, are usally elevated. Therefore more subtile Separation is made by Distillation in Water, than by Distilling in Ashes. This he knows to be true, who when he had Distilled Oyl by Ashes, received his Oyl scarcely altered into the Re­cipient; but willing to separate the Parts there­of, was by necessity forced to Distill it by Water. And then by reiterating that Labour, he se­parated the Oyl into its Elemental Parts; so that from a most red Oyl, he extracted a most [Page 117] white and most serene Water, the whole Red­ness thereof remaining in the Bottom of the Vessel.

Therefore by this Magistery, We must ne­cessarily come to the determinate Separation of all the Elements, of every Vegetable Thing, and of that which from the Vegetable proceeds to a Being, and of every like Thing: but by that, which is made by Descent, We may at­tain the Oyl of every Thing determinately, viz. of all Vegetables, and of their Like: and by that, which is made by Filter, We acquire the Clearness of every Liquorous Thing. Yet all these Things are known, even to Men knowing little or nothing; but if any Man knoweth them not, he knows nothing of this Magistery. There­fore let him practice in the Exercise and he will find it out.

The Disposition of that which is made by Ashes, is, that a strong Earthen-Pan be taken and fitted to the Furnace, like to the afore­said Furnace of Sublimation, with the same Distance from the Sides of the Furnace, and with like Ventholes; upon the Bottom of which Pan sifted Ashes must be put to the thickness of one Finger, and upon the Ashes the Vessel of Distillation set, and covered round about with the same, almost as high as to the Neck of the Alembeck. This being done, put in the Matter, which you intend shall be Distilled. Lastly, Cover the Vessel with its Alembeck, the Neck of which must inclose the Neck of [Page 118] the inferior Cucurbit, even up to the curved Channel of the Alembeck, least what is to be Distilled should flie away; and lute the Alem­beck firmly with its Cucurbit, and give Fire to it, until it begin to Distill. But the Alembeck and its Cucurbit, must be both of Glass. And the Fire must be increased according to the Exigency of the Distillation, until it be found, by urging the Fire, that all which should be Distilled is Distilled off.

The Disposition of the second Intention of Di­stillation, which is made by Water, is like to this, in the Vessel and Alembeck: yet it differs in this, viz. That in this, must be taken an Iron or Brass Pan, and that fitted to the Fur­nace, as is said. Afterwards, upon the Bot­tom of the Pan, within must be laid a Bed of Hay, or Wooll, or other such like Matter, to the thickness of three Fingers, that the Cu­curbit may not be broken; and with the same Hay, or like Things, the Cucurbit must be covered round about, almost as high as to the Neck of the Alembeck; and upon them many small Sprigs, or Sticks spread, and upon the Sticks weighty Stones laid, which with their weight may depress the Hay, or other like Matter, with the Cucurbit and Alembeck, and firmly and steddily hold them depressed upon the Bottom of the Pan, that they be not moved, or raised by the Water; and that stirring be the Cause of breaking the Glass, and Destruction of the Matter to be Distilled. Af­terwards, [Page 119] upon the Hay and Sticks depressed with the Stones, pour Water until the Pan be full. This being done, put Fire under and Distil, until all be Distilled off.

The Disposition of that, which is made by Descent, is, that a Glass Descensory be made, with its Cover, and that put in which is to be Distilled, and then the Cover luted on; and Fire made upon the Top, or over it: for its Distillation descends.

The Disposition of that, which is made by Filter, is, that the Liquor to be Distilled be put into a Stone Concha, and the wider part of the Filter put into the said Liquor, even to the Bottom of the Concha, but the narrower part of it hang out over the Orifice of the said Vessel. And under that end of the Filter must be set another Vessel for receiving the Distilla­tion. Therefore, when the Filter begins to Distill, the Water with which it was moist­ned will first Distill off; which ceasing, the Liquor to be Distilled succeeds. Which Liquor if it be not as yet serene, it must so often be put into the Concha again, and re-distilled, as until it be Distilled most serene.

But all these Operations, which are easie, need no great Probation; therefore I am willing to pass that over in Silence. This is the Descrip­tion of all the Vessels of every Distillation, here now compleated by Us.

CHAP. IV.

AFter the Narration of Distillation, We proceed to Discourse of Calcination. Calcination is the Pulverization of a Thing by Fire, through Privation of the Humidity con­solidating the Parts. The Cause of the Inven­tion of it is, that the adustive, corrupting and defiling Sulphureity, may be abolished by Fire. Yet it is diversified, according to the Diver­sity of Things to be Calcined. For Bodies are Calcined, and Spirits are Calcined; yea, o­ther Things also extraneous from the nature of these; yet with a diverse Intention. And see­ing there are imperfect Bodies of two kinds; viz. Hard, as Venus and Mars, and Soft, as Ju­piter and Saturn; all which are Calcined: there was a necessity of Calcining them with a di­vers Intention, viz. General and Special. They are all Calcined with one general Intention; which is, that their corrupting and defiling Sulphureity may be abolished by Fire. For so every adustive Sulphureity, which could not be removed without Calcination, is burnt a­way from every thing whatsoever. And be­cause the Body it self is solid, and by reason [Page 121] of that solidity, the occult Sulphureity con­cealed within the Continuity of the Substance of Argentvive, is defended from Adustion: therefore it was necessary to separate the Continuity thereof, that the Fire freely come­ing to every of its least Parts, might burn the Sulphureity from it, and the Continuity of Argentvive in the Body, not defend it.

Likewise, the common Intention in it, is Depuration of the Earthiness: For it is found, that Bodies are cleansed by reitera­ted Calcination and Reduction; as We shall shew in the following.

Special Calcination is of soft Bodies, and with these two Intentions, that through it there may be an Intention of hardning and firing; which is attained to by an Ignitious Repetition of Calcination upon them; of which it is expedient We should Discourse, in the following Treatise. For We find that they are manifestly hardned by that Ingenuity.

But the Cause of the Invention of the Cal­cination of Spirits, is, that they may the bet­ter be fixed, and be the more easily dissolved into Water. Because every kind of Things Calcined is more fixed than the not Cal­cined, and of easier Solution; and because the Parts of the Calcinate more subtiliated by Fire, are more easily mixed with Waters, and turned into Water. And this you will find so to be, if you be experienced. The Calcinati­on of other Things, is subservient to the Exi­gency [Page 122] of the Preparation of Spirits and Bodies; of which Preparation We shall speak more at large in the following. But any of these Things, or such as these, is not of Perfecti [...]n.

Therefore the way or Method of Calcinati­on is diverse, by reason of the Diversity of things to be calcined. For Bodies are other­wise calcined, than Spiri [...] or other Things. And Bodies diverse each from other, are likewise diversly calcined. For soft Bodies have one General way, according to the In­tention of Calcination, viz. that both may be calcined by Fire only; and by the Acuity of Salt prepared or not prepared, both likewise. Therefore, the first Calcination by Fire only, is thus prepared: You must have a Vessel of Iron or Earth, formed after the similitude of a Porringer, the structure of which must be very firm, and fitted to the Furnace of Calci­nation, in such wise, that under it the Coals may be cast in and blowed. These being thus ordered, you must cast in Lead or Tin into your Vessel, which must be firmly set upon a Trivet of Iron, or on three Stone-Columes, and likewise surely fastned to the Walls of its Furnace, with three or four Stones set in stiff between the Furnace-sides and the Vessel, that it may not be stirred. The Figure of the Furnace must be the same with the Form of the Furnace of great Ignition, of which mention is made above, and shall more fully be decla­red in the Following. Therefore in that Fur­nace [Page 123] kindle Fire under your Vessel of Subli­mation, sufficient for Fusion of the Body to be calcined. And when the Body shall, by heat of Fire, contract a Black skin upon it, gather that off from it by a Slice, or other fit Instrument of Iron or Stone, that will not permit it self to be burnt to the Infection of the Calx. This drawing off, or taking off the Skin, must so long be continued, as until the whole Body be converted to Powder. If it be Saturn, a greater Fire must be admini­stred, until the Calx be changed into a Colour most yellow or red. If it be Jupiter, it must likewise be exposed and continued in the Fire, until the Calx be changed into compleat White­ness.

Yet in this We would have the Artificer to be well advised, that Saturn is easily reduced from its Calx; but Jupiter most difficulty. Therefore, let him be careful, that he err not in exposing Saturn, after its first Pulverization to too great a Fire, and so reduce the Calx into Body, before it is perfected. For he needs Temperance of Fire, and that leisurely aug­mented by degrees, with Caution, until it be confirmed in its Calx; proving not so easily reducible, that a greater Fire may be admi­nistred to it, for compleatly perfecting its Calx. Likewise, he must be careful, that he err not in Jupiter, by reason of its difficult Reduction; so, that when he intends to reduce its Calx, he find it not reduced, but in its [Page 124] former condition, or turned into Glass; and thence he conclude its Reduction impossible. For We say, if a great Fire be not admini­stred, in the Reduction of Tin, it reduceth not; and if a great Fire be administred, it doth not necessarily happen, that it shall be reduced; but 'tis possible it may be converted to Glass. And that is, because Jupiter, in the profundity of its Nature, hath the fugitive Substance of Argentvive included: which, if kept long in Fire, flies away, and leaves the Body deprived of Humidity; so that it is found more apt for Vitrification, than to be con­verted to the Fusion of a Metallick Body. For every Thing deprived of its proper Humidity, gives no other than a Vitrificatory Fusion. Whence it necessarily follows, that the Artist must hasten to reduce it swiftly, with the speedy force of a violent Fire: for otherwise it is no [...] reduced. Therefore let him practice therein, and he will come to the Knowledg thereof.

The way of Calcination of these two Bodies, which is performed by the Acuity of Salt, is, that Quantity after Quantity of Salt be very often cast upon them in their Fusion, and per­mixed by much agitation with a Rod of Iron over the Fire, until by mixtion of the Salt they be turned into Ashes. And afterward, by the same way of Perfection, the Calxes of them are perfected, with their Considerations. But in this also there is difference in the Cal­cination of these two Bodies. For Lead, with [Page 125] the first labours of Calcinatitn, is more easily converted to Powder than Tin; yet the Calx of it is not more easily perfected, than the Calx of Tin. The Cause of this Diversity is, because Saturn hath a more fixed Humidity than Jupiter.

Of Venus and Mars, the way of Calcination is one; yet diverse from the former, by rea­son of the difficulty of their Liquefaction. And it is this, either of these Bodies reduced into Plates, must be heat red hot, but not melted. For, by reason of the great Quanti­ty of Earthiness in them, and the large Mea­sure they have of adustive and flying Sulphu­reity, they are easily this way deduced into Calx. And that therefore is, because by rea­son of much Earthiness, mixt with the Sub­stance of Argentvive, the due continuation of Argentvive is disturbed. Therefore Porosity is caused i [...] them, through which the Sulphu­reity passing may fly away; and the Fire, by that Means having access to it, burn and e­levate the same. Whence it comes to pass, that the Parts are made more rare, and through Discontinuity of the Rarity converted into Ashes. The Experience of this is manifest, because Plates of Copper exposed to Ignition, yield a Sulphureous Flame, and cause pulveri­zable Scales in their Superficies. And that therefore is, because from the Parts more nigh, a more easie combustion of Sulphur must ne­cessarily be made.

But the Form of the Furnace of this Calci­nation, [Page 126] is the same with the Form of the Fur­nace of Distillation, only that this must have one great hole left in the Crown of it, whence it may free it self from Fumosities. And the Site of Things to be calcined, must be in the midst of the Furnace, that the Fire may have free access to them round about. But the Vessel must be of Earth, made in the form of a Porring [...]r or deep Dish.

The way of Calcination of Spirits, is, that to them approaching to Fixation be administred Fire, gradually, and very leisurely increased, that they fly not, until they be able to sustain the greatest Fire. Their Vessel must be round, every way closed, and their Furnace the same with this lastly mentioned. With a like Furnace, and like Vessel, every Thing is like­wise calcined. Yet We are excused from greater Labour, than what must be imploy­ed in preventing their Flight: because other Things (unless Spirits, and what is nigh to the Nature of Spirits) fly not.

CHAP. XV.

NOW We intend to speak of Solution. So­lution is the Reduction of a Dry Thing into Water. Therefore, We say, that every [Page 127] Perfection of Solution is compleated with sub­tile Waters, and especially the acute, and sharp, and saline Waters, having no Feces; as is Di­stilled Vinegar, Sowre Grapes, Pears of very great sharpness, Pomegranets, and the like of these distilled.

The Cause of the Invention of this, was the Subtiliation of those Things, which neither have Fusion nor Ingress; by which was lost the great Ʋtility of fixed Spirits, and of those Things which are of their Nature. For every Thing which is dissolved, must necessarily have the Nature of Salt, or of Allom, or of their like. And the Nature of them is, that they give Fusion before their Vitrification. Therefore Spirits dissolved will likewise give like Fusion. And since they in their own Na­ture, agree with Bodies, and each with other, Fusion being acquired, they must by that ne­cessarily penetrate Bodies, and penetrating transmute the same. But they neither pene­trate, nor trasmute, without our Magistery, which is this, viz. that after Solution and Co­agulation of the Body, to it be administred some one of the Spirits purified, not fixed; and that so often sublimed from it, as until it remain with it, and give to it a more swift Fusion, and conserve the same in Fusion from Vitrification. For the Nature of Spirits is, not to be vitrified, and to preserve the Mixture from Vitrification, as long as they are in it. Therefore the Spirit, which more retains the [Page 128] Nature of Spirits, more defends from Vitrifi­cation. But a Spirit only purified, more pre­serves than a Spirit purified, calcined, and dis­solved: therefore there is a necessity of mix­ing such a Spirit with the Body. For from these results good Fusion, and Ingress, and firm Fixation.

But We are able to prove, by the Works of Nature, that Things only holding the Nature of Salts, Alloms, and the like, are Soluble. For considering, We find in all her Works no other things to be dissolved, but them. There­fore, whatsoever are dissolved, they must ne­cessarily be dissolved by their Nature. Yet, because We see all Things truly calcined, to be dissolved, by Reiteration of Calcination, and Solution; therefore, We by that prove, that all Calcinates approach to the Nature of Salts, and Alloms, therefore must necessarily be them­selves attended with those properties. But the way of Solution is twofold, viz by hot Dung, and by boyling or hot Water. Of both which there is one Intention, and one Effect.

The Way of Dissolving by Dung, is, that the Calcinate be put into a Glass Vessel, and upon the same poured of distilled Vinegar, or the like, double its weight, and the Mouth of the Vessel well closed, that nothing may respire; and then this Matter, with its Vessels, set in Hot Dung to be dissolved, and the Solution af­terwards by Filter seperated. But the not dissolved must be again calcined, and after [Page 129] Calcination again in like manner dissolved, until by repeating the Labour, the whole be dissolved.

The Way of Dissolving by boyling Water, is more swift, and it is thus: The calcinate must in like manner be put into its Vessel, with Vine­gar poured on it as before, and the Orifice well closed, that nothing expire; then the Vessel must be set, buryed in Straw, into a Pan full of Water, as in the Way of Distillation by Water, We before appointed; and afterward Fire kindled under it, until the Water boyl for an hour. This being done, the Solution must be filtred, and kept apart. But the not dislsolved, again calcined, and again in the same manner dissolved; until by repeating the La­bour, the whole be dissolved.

CHAP. XVI.

COagulation is the Reduction of a Thing Li­quid, to a Solid Substance, by Privation of the Humidity. But there is a twofold Cause of its Invention: one is, the Induration, or Hardning of Argentvive; the other Cause of In­vention is, the freeing of Medicines dissolved, from the Wateriness with them admixed. There­fore [Page 130] it is diversified, according to the Multi­plicity of things to be coagulated. For Ar­gentvive needs one Coagulation, but dissolved Medicines another. Yet there is a twofold Coagulation of Argentvive. One, by washing away its whole innate Humidity from it: the other, by Inspissation (or thickning) of its Humidity, until it be hardned. Yet it is a most difficult and laborious Work to congeal it, even with the profoundness of clear sighted Indu­stry. Therefore We will declare the whole In­genuity of its Coagulation.

Some thought the Ingenuity of its Coagu­lation was to keep it long in a temperate Fire: who when they supposed they had coagulated it, after removal of it from the Fire, found the same to flow, as before. By which they were driven to amazement and wonder, strenuously arguing, that this was not possible to be effected. But Others, from Natural Principles, supposing that every Humidity must necessarily by heat of Fire be converted into Dryness, endeavoured with Instancy of Perseverance to continue the Con­servation of it in Fire; and by this Continuati­on, they at last came to this, viz. that some of these Men converted it into a White-Stone, Others into a Red, and others into a Citrine or yellow Stone, which neither had Fusion, nor Ingress: and the Cause of these Diversities they could not judg of, therefore cast it away.

Others endeavoured to coagulate it with Medicines, and this they effected not; but it [Page 131] proved a Delusion to them; either because they coagulated it not, or because it was in­sensibly extenuated; or their Coagulation was not in the form of any Body, And the Cause of the Diversity of these Things, they knew not. Others, compounding Artificial Medi­cines, coagulated it in Projection; but their Coagulation was not profitable, because they converted it to an imperfect Body: and the Cause of this likewise could not see. There­fore 'tis expedient We should declare the Cau­ses of these Things, that the Artificer may come to the Magistery of its Coagulation.

Wherefore, as is already sufficiently decla­red by Us, the Substance of Argentvive is uni­form; wherefore it is not possible, in short space of time, by keeping it in a constantly continued Fire, to remove the Aquosity there­of. Therefore too much haste was the Cause of the first Error. And being of a subtile Sub­stance, it recedes from the Fire; therefore excessive Fire is the Cause of the Error of those Men from whom it flies. It is easily mixed with Sulphur, Arsnick, and Marchasite, by reason of Community in their Nature. There­fore it appears to be coagulated by them; not into the form of a Body, but of Argentvive mixed with Lead. For these, being fugitive, cannot retain it in the contest of Fire, until it can attain to the Nature of a Body: but through the Impression of Fire, they fly with it, therefore that is the Cause of the Error of [Page 132] those who so coagulate. Likewise, Argent­vive hath much Humidity united to it self, which cannot possibly be separated from it, unless by Violence of Fire warily adhibited, with Conservation of it it in its own Fire. And they, by augmenting this its own Fire, as far as it can bear, take away the Humi­dity of Argentvive, leaving no part sufficient for Metallick Fusion; which being taken away, it cannot be melted. And this is the Cause of their Error, who coagulate it into a Stone not fusible.

In like manner, Argentvive hath Sulphureous Parts naturally mixt with it; yet some Ar­gentvive hath more, others less, which to re­move by Artifice is impossible. Therefore, seeing it is the property of Sulphur, with Ar­gentvive, to create a red or citrine Colour (ac­cording to its Measure) the ablation, or re­moval of that being made, the property of Argentvive is by Fire to give a white Co­lour. This is therefore the Cause of the va­riety of Colours after its Coagulation into a Stone. Likewise it hath the Earthiness of Sul­phur mixt with it, by which all its Coagula­tions must necessarily be infected. And this is the Cause of the Error of those, who coagu­late it into a perfect Body. Therefore it hap­pens, from the Diversity of the Medicines of its Coagulation, that diverse Bodies are crea­ated in its Coagulation; and from the diversi­ty of that likewise, what is to be coagula­ted. [Page 133] For, if either the Medicine, or that, have a Sulphur not fixed, the Body created of it must needs be soft. But if fixed, the Body must necessarily be hard. Also, if White, white; and if Red, red. And if the Sulphur be remiss from White, or Red, the Body likewise must needs be remiss; and if Earth, the Body is im­perfect, if not, not so. Also every not fixed Sulphur creates a livid Body; but the fixed, as much as in it lies, not. And the pure Sub­stance of it creates a pure Body, the not pure, not so.

Also the same Diversity doth in like manner happen in Argentvive alone, without the Com­mixtion of Sulphur, by reason of the Diver­sity of Mundification, and Preparations of it in Medicines. Therefore an Illusion happens from the part of the Diversity of the Medi­cines; so that sometimes in the Coagulation of it, it is made Lead, sometimes Tin, sometimes Copper, and sometimes Iron: which happens by reason of Impurity. And sometimes Gold or Silver is made thence; which must needs proceed from Purity, with Consideration of the Colours.

But Argentvive is coagulated by the frequent Precipitation of it with violence to the for­cible Heat of strong Fire. For the Asperity of Fire easily removes it Aquosity. And this work is best done by a Vessel of a great length, in the sides of which it may find place to cool and adhere, and (by reason of the length of [Page 134] the Vessel) to abide, and not flye, until it can be again precipitated to the Fiery Bottom of the same; which must always stand very hot, with great Ignition: and the same Pre­cipitation be continued, till it be totally fixed. It is also coagulated with long and constant Retention in Fire, in a Glass Vessel with a very long Neck and round Belly; the Orifice of the Neck being kept open, that the Humidi­ty may vanish thereby. Also it is coagulated by Medicine convenient for it: and that we will declare to you more plainly in the fol­lowing. And here likewise, that we may de­clare our compleat Intention relating to it, ac­cording as We have found by Experience, We say, that the Medicine of it is that, which most nearly adheres to it in its profundity; and be­fore its flight is commixed with it through­out its least parts. Therefore there is a ne­cessity of collecting that from Things conve­nient to it, or agreeing with the same. Of this kind are all Bodies, and Sulphur and Ars­nick.

But, because We see not any of the Bodies in its Nature to coagulate it, but it to fly from them, of how great conveniency soever they be; We have therefore considered, that no Body adheres to it in its inmost parts. Where­fore, that Medicine must needs be of a more subtile Substance, and more liquid Fusion, than Metals themselves are. Also, by Spirits, re­maining in their Nature, We see not a Coagu­lation [Page 135] of it to be made, that is firm and sta­ble; but fugitive and of much Infection. Which indeed happens, by reason of the flight of Spirits; but the other, from the Commixtion of the adustible and earthy Substance of them. Therefore, hence it is manifestly evident, that from whatsoever Thing the Medicine thereof is extracted, that must necessarily be of a most sub­tile and most pure Substance, of its own Nature adhering to it, and of Liquefaction most easie, and thin as Water; and also be fixed against the violence of Fire. For this will coagulate it, and convert the same either into a Solar or Lunar Nature.

Thus we have shewed you the Properties of the Medicine, by which you may attain to it; and this we have determined in a very pro­per Speech. Therefore studiously exercise your self thereabout, and you will find it. But that you may not blame Us, as if We had not sufficiently spoken thereof, We say, that this Medicine is extracted from Metallick Bodies themselves, with their Sulphur, or Arsnick prepared: likewise from Sulphur alone, or Ars­nick prepared; and it may be extracted from Bodies only. But from Argentvive alone it is more easily, and more nearly, and more per­fectly found; because Nature more amicably embraceth its proper Nature, and in it more rejoyceth, than in an extraneous Nature. And in it is facility of Extraction of the Substance thereof, seeing it already hath a Substance sub­tile [Page 136] in Act. But the Ways of acquiring this Medicine are by Sublimation, as is by us suffi­ciently declared. And the way of fixing it, is likewise shewed in its Chapter. But the way of coagulating Things dissolved, is by a Glass placed in Ashes up to its Neck, and tempe­rate Fire administred thereunto, until their Aquosity vanish.

CHAP. XVII.

FIxation is the convenient disposing a Fu­gitive Thing, to abide and sustain the Fire. The Cause of the Invention of this Fixation, is (that every Tincture, and every Alteration, may be perpetuated in the Thing altered, and not changed. But it also is diversified according to the Diversity of Things to be fixed; which are certain Bodies diminished from Perfection, as Saturn, Jupiter, Mars, and Venus: and ac­cording to the Diversity of Spirits also, which are Sulphur and Arsnick in one Degree, and Argentvive in another; but Marchasite, Mag­nesia, Tutia, and the like of these, in the third.

Therefore these Bodies diminished from Per­fection, [Page 137] are fixed by their Calcination; because thereby they are freed from their Volatile and corrupting Sulphureity. And this We have sufficiently declared in the Chapter of Calci­nation. But Sulphur and Arsnick are fixed two ways, viz. by Reiteration of their Sub­limation in the Vessel Aludel, until they remain fixed. Therefore, according to this, the In­tention of hastening the Fixation of them, is, that the Invention of repeating a manifold Sublimation in a short time, be observed there­in; which Reiteration is made by two Aludels, with their two Heads or Covers, in the fol­lowing Order, that you may never ease from the Work of Sublimation, until you have fix­ed them. Therefore, so soon as they have ascended in one Vessel, put them into the other; and so do continually, never suffering them long to abide adhering to the sides of ei­ther Vessel; but constantly keep them in the Elevation of Fire, until the Elevation of them ceaseth. For, the sooner you can multiply the manifold Repetitions of Sublimation, the more swiftly and better will you abbreviate the time of its Fixation. For this Cause, there was a second way of Fixion found out, which is by precipitating of it sublimed into Heat, that it may constantly abide therein, until it be fixed. And this is done by a long Glass Vessel, the Bottom of which (made of Earth, not of Glass, because that would crack) must be artificially connexed with good Luting; [Page 138] and the ascending Matter, when it adheres to the Sides of the Vessel, with a Spatula of Iron or Stone, thrust down to the Heat of the Bot­tom, and this Precipitation repeated, till the whole be fixed.

The way of fixing Argentvive. is the same with the way of Fixation of Sulphur and Arsnick; and these ways differ not, unless that Sulphur and Arsnick cannot be fixed, if their most thin inflamable Parts, be not separated from them, with the subtile Artifice of Divi­sion, by this ultimate way of Fixation. But Argentvive hath not this Consideration, there­fore, in this Method, they need a more tem­perate Heat than Argentvive. In like manner they are diversified, because these must be e­levated higher, by reason of their slowness, than Argentvive; and also because they are fixed in longer time than it. Therefore they require a longer Vessel for their Fixation than Argentvive.

The Fixation of Marchasite, Magnesia, and Tutia, is, that after the first Sublimation of them is finished, casting away their Feces, We reiterate their Sublimation, so often re­turning what ascends upward, to that which remains below, of either of them, until they be fixed. The Description of the Vessels of these, is already given.

CHAP. XVIII.

CEration is the mollification of an hard Thing, not fusible unto Liquefaction. Hence it is manifest, that the Cause of the Invention of this, was, that the Matter which had not Ingress into the Body for Alteration, by reason of Privation of its Liquefaction, might be molli­fied so as to flow, and have Ingress; therefore some thought Ceration was to be made with Liquid Oyls and Waters: but that is erroneous, and wholly remote from the Principles of this Natural Magistery, and reproved by the ma­nifest VVorks of Nature. For We find not in those Metallick Bodies, that Nature hath po­sited an Humidity soon terminable; but rather long durable, for the necessity of their Fusion and Mollification; because, if she had insited in them an Humidity soon terminable, it would necessarily follow, that the Bodies must be totally deprived of it, in one only Ignition. Whence also it would follow, that every Body could nei­ther be hammered nor melted, after one Ignition.

Wherefore, imitating the Works of Nature as much as We can, We must necessarily fol­low her Way in Cerating. She Cerates in the Radix of fusible Things, with an Humidity, [Page 140] which is above all Humidities, able to sustain the Heat of Fire: therefore it is necessarily expedient for Us also, to cerate with like Humidity: But this Cerative Humidity is no thing better, more possibly, and more near­ty found, than in these, viz. in Sulphur, and in Arsnick, nearly; but more nearly in Ar­gentvive. Therefore We see not the Humidity of these to leave their Earth, by reason of the strong Union, which they have in the Work of the Mixtion of Nature. But in all other Things having Humidity, by Experience you will find, that the same is separated in Resolution from their Earthy Substance; and after Separation thereof, that they are deprived of all Humi­dity. Yet in the Spirits aforesaid, it is not so. Therefore, there is no other Thing, by which We may be excused from taking them in the Work of Ceration.

The way of Ceration by them is, that the Sublimation of them be so often multiplied up­on the Thing to be Cerated, until remaining with their Humidity in it, they give good Fusion. Yet this cannot be effected, before the perfect cleansing of them, from every corrupting Thing. But it seems better to me, that the Oyls of these should be first fixed, by Oyl of Tartar, and every Ceration, competent and necessary for this Art, be made with them.

CHAP. I.

IT is not possible to know the Transmutations of Bodies, or of Argentvive, unless the Knowledge of the Nature of them according to their Radixes, be well impressed in the Mind of the Artist. Therefore We will first [Page 143] notifie the Principles of Bodies, viz. What they are according to their Causes, and what Good or Evil they contain in themselves. But afterward We will shew the Natures of all those Bodies, with all their Properties, viz. What are the Causes of the Corruption of them; proving the same by their Experiences.

CHAP. II.

THerefore first, inferring the Nature of Spirits, which are the Principles of those Bodies; We say, that Sulphur and Arsnick are a Fatness of the Earth, as above is declared; the Experience and manifest Probation of which you may gather, from its easie Inflamation, and the easie Liquefaction thereof by Heat. For nothing is inflamed, but what is oleaginous, or melts easily by Heat, unless it hath the Nature thereof. Therefore Sulphur, and its Compeer, have an inflamable Substance, and Earthy Feculency, the Cause of their Corrupti­on. But they have a perfecting middle Cause, viz. between this and that. Earthyness in it is the Cause of Corruption, because it neither hath Fusion, nor Ingress: and the Inflamable Substance likewise; because it neither stands in Fire, nor makes to stand; and because [Page 144] from every kind of it, it yields Blackness. Therefore their middle Substance is the Cause of Perfection in them; because by its Earthy­ness it is not hindred from Ingress, which is perfected by good Fusion; and by the Subtility of it, its Impression is not easily removed for Flight. Yet the Middle Substance of them is not the Cause of Perfection of Bodies, or of Argentvive, unless it be fixed. Which being not fixed, although its Impression is not easily removed, yet it is not stably perpetuated. Hence it is manifest, that the Artist must ne­cessarily divide the Middle Substance thereof. But some have thought it impossible to divide the same, by reason of its strong Mixtion. And indeed they opposed their own manifest Works.

For they calcined Sulphur, although not much, so that it had neither Fusion nor Infla­mation. But that must necessarily happen by Division; because Sulphur remaining in its Natural Commixtion must unavoidably be in­flamed and burned. Therefore by the Division of divers Substances in it, 'tis apparent, that (in the same Artifice) the more inflamable part of it, is separated from the Parts not inflama­ble. For if it be possible, by Calcination, to come to the Removal of all Inflamable Parts in it, they must necessarily confess, from their own Natural Works, that every Division of Parts is possible to be attained. But be­cause this depends on most subtile Artifice, they thought it to be impossible.

[Page 145]Therefore, from the above-premised, it is evident, that Sulphur is not of the Verity of Our Art, but a part thereof. And We have now brought you to the Knowledge of the Artifice, by which it is possible to come to the Division thereof. But in Arsnick, because in the Radix of its Minera, by the Action of Nature, many inflamable parts of it are re­solved, therefore the Artifice of its Separati­on is easie. Yet that is the Tincture of Whiteness, but Sulphur of Redness. Therefore it is need­ful, that great Caution should be used in the Division of Sulphur.

CHAP. III.

IN Argentvive likewise, there is a necessity of removing Superfluities, For it hath Causes of Corruption, viz. An Earthy Substance, and Adustible Wateriness without Inflamation. Yet some have thought it not to have any superfluous Earth, and Ʋncleanness; but what is thought by them is vain. For We see it to consist of much Lividness, and not of White­ness. And We likewise see the Black and Fe­culent Earth to be separated from it with ea­sie Artifice, by a Lavation, the Method of [Page 146] which We will shew. But because We are by that to acquire a twofold Perfection, viz. To make a Medicine, and to perfect it; therefore We must necessarily prepare the same by the Degree of a twofold Mundation; for two Cleansings of Mercury are necessary. One, by Sublimation for the Medicine, and this is here shewed; and the other, by a Lavament for Coa­gulation; and that also shall be shewed. For, if We would create Medicine of it, then there is a necessity to cleanse it from the Fecu­lency of its Earthiness by Sublimation; least it create a Livid Colour in Projection: and also to remove its Fugitive Wateriness, least it make the whole Medicine Fugitive in Projection; and to keep safe the middle Substance thereof, for Medicine: Of which the property is not to be burned, and to defend from Combustion, and not to flie it self; and also to make fixed. Therefore We prove that to be a Perfective, by many Experiences. For We see Argentvive more nearly to adhere to Argentvive, and to be more beloved by the same; but next to it is Gold, and after that Silver.

Wherefore, hence it follows, that Argent­vive is more friendly to its own Nature: but We see other Bodies not to have so great Con­formity to it, and therefore We in very deed find them less to partake of the Nature there­of. And whatsoever Bodies We see more to defend from Adustion, those We consider to possess more the Nature of it. Therefore 'tis [Page 147] manifest, that Argentvive is the Perfective and Salvative of Adustion, which is the the Ʋlti­mate of Perfection.

But the Second Degree of Mundation, is for its Coagulation. And the washing away of its Earthiness for one Day only, is sufficient for it. The Method of which Washing is this: Take an Earthen Dish, and into it put your Argentvive, upon which pour only so much of most strong Vinegar, or any other like Thing, as will be sufficient to cover it. Then set the Dish over a gentle Fire, that the whole may be warm and not too hot; and stir it continually with your Fingers on the Bottom of the Dish, that the Argentvive may be di­vided in the likeness of a subtile white Pow­der, until the whole Vinegar be evaporated, and the Mercury revived. After you see the Vinegar to come off feculent and black, cast that away, and wash the Mercury with fresh Vinegar; repeating this Washing, until you see the Colour of its Earthiness to be perfectly changed into a clear Colour, mixt with a white and coelestine Colour, which is a sign of perfect Washing. Therefore when it comes to that, project upon it the Medicine of Coa­gulation, and it will be Coagulated into a So­lifick, or Lunifick, according as the Medicine was prepared; the Narration of which We set down in the following. From what is now mentioned, 'tis manifest, that Argentvive is not Perfective in its Nature; but that is, which [Page 148] is produced of it by Our Artifice. And so likewise is it in Sulphur and its Compeer. There­fore in these it is not possible Naturally to fol­low Nature, but by Our Natural Artifice.

CHAP. IV.

BUt there is a necessity We should also treat of other Spirits, viz. Marchasite, Mag­nesia, and Tutia, making great Impression in Bodies. Therefore, what they are, with their Probations, We shall shew in the present Chap. Marchasite hath in its Creation a two-fold Sub­stance, viz. of Argentvive mortified and ap­proaching to Fixation, and of burning Sulphur. That it hath Sulphureity We find by manifest Experience: for when it is Sublimed, a manifest burning sulphureous Substance proceeds from it, and the Sulphureity of it is likewise found without Sublimation. For if it be put into the Fire, it is no sooner red hot, but it is inflamed with a Sulphureous Flame, and Burns. Also, it is sensibly manifested, that it hath the Sub­stance of Argentvive; for it gives to Venus the Whiteness of pure Silver, as also to Argent­vive; and We see it, in its Sublimation to yield [Page 149] a Coelestine Colour, and to have a manifest Metallick Lucidity. All which make the Artist certainly to know, that it contains in its Radix these Substances.

Also, you may manifestly prove by the same Experiences, that Magnesia hath a more tur­bid Sulphur, and an Argentvive more earthy and feculent; and that the same Sulphur is likewise more fixed, and less inflamable: and it is more approximate to the Nature of Mars. But Tutia is the fume of White Bodies; and this is evidenced by manifest Probation. For the Fume of the Mixtion of Jupiter and Venus, ad­hereing to the Sides of the Forges, or Furnaces of Artificers Working in those Metals, makes the same Impression as it. And what a Metallick Fume doth not, without the Admixtion of some Body, the same this likewise effects not. Therefore, seeing this Fume is of White Bodies, the White cannot Citrinate or Colour Bodies, but the Red. For Citrinity or Yellowness, is no o­ther, than a determinate Proportion of White and Red. Therefore it, by reason of its Subti­lity, more penetrates the Profundity of the Body; and consequently more alters, than its own Body; and more adheres in the Exa­men with small Artifice, as is now declared to to you. Wherefore, what Bodies soever are altered by the Vertue of Argentvive, or of Sul­phur, or of the like of these, must necessarily be altered: because these only communicate in Nature to those Bodies.

CHAP. V.

NOw of Bodies, We will more amply de­clare the intimate Nature of them. And first of Sol, but afterward of Luna, and then of all the other, according as shall be thought expedient, with their Probations, which are acquired by Experiment.

Sol is created of the most subtile Substance of Argentvive, and of most clear Fixture; and of a small Substance of Sulphur clean, and of pure Redness, fixed, clear, and changed from its own Nature, tinging that. And be­cause there happens a Diversity in the Colurs of that Sulphur, the Citrinity (or Yellowness) of Gold must needs have a like Diversity. For some is more intense, other less in Yellowness. That Gold is of the most subtile Substance of Argentvive is most evident, because Argent­vive easily retains it. For Argentvive retains not any Thing, that is not of its own Nature. And that it hath the clear and clean Substance of that, is manifest by its splendid and radiant Brightness, manifesting it self not only in the Day, but also in the Night. And that it hath a fixed Substance void of all burning Sulphureity, is evident by every Operation of it in Fire: [Page 151] for it is neither diminished nor inflamed. And that it is tinging Sulphur, is manifest by this, viz. that being mixt with Argentvive, it transforms the same into a Red Colour; and being sublimed with strong Ignition from Bodies, so that the Substance of them ascends, with that it cre­ates a most Yellow Colour. Therefore, 'tis ap­parent, that when its Substance is pure, it cre­ates a pure Colour; but when not pure, an impure Colour. But he who requires a sign of the Probation of its Yellowness, wants his Sense; be­cause that is discerned by sight.

Therefore the most subtile Substance of Ar­gentvive brought to Fixation, and the purity of the same, and the most subtile Matter of Sulphur, fixed and not burning, is the whole Essential Matter of Gold. But in it is found a greater Quantity of Argentvive, than of Sul­phur; wherefore Argentvive hath greater In­gress into it. For this cause, whatsoever Bo­dies you would alter, alter them according to this Exemplar, that you may deduce them to the Equality thereof. The way to effect which, We have now given. For Gold having subtile and fixed Parts, those Parts could in its Creation be much condensed: and this was the Cause of its great Weight. But, by great Decoction made by Nature, a leisurely and gra­duate Resolution of it was made, together with good Inspissation, and its ultimate Mixti­on, that it might melt in the Fire.

From the fore-going 'tis evident, that a large [Page 152] Quantity of Argentvive is Cause of Perfection, but much of Sulphur is Cause of Corruption. And Ʋniformity in Substance, which through the Mixtion is made in Natural Decoction, is Cause of Perfection; but Diversity in Substance is Cause of Corruption. And Induration (or Hardning) and Inspissation, which is made by long and temperate Decoction, is Cause of Per­fection; but the contrary of Corruption. There­fore, if Sulphur shall not duly fall upon that Argentvive, diverse Corruptions must necessari­ly be inferred, according to the Diversity of it. For the Sulphur, which falls upon it fix­ed, may not be all adustible, or all adustible and flying, in the Nature of Sulphur; or fly­ing, and not in the Nature of Sulphur; or hold part of the flying, and part of the fixed; or in part hold the Nature of Sulphur, and in part not; or be all clean, or half unclean; or be of much or little Quantity: of much excelling in the Mixture, or of little Quan­tity excelled in it; or neither overcoming, nor overcome; or white, or red, or between both. Therefore, from all these Diversities, there was a necessity that diverse Bodies, and the like of these, should be created in Nature. All which Diversities We intend to speak of with manifest Probations.

CHAP. VI.

THerefore, 'tis now clear from the prece­dent, that if clean, fixed, red, and clear Sulphur fall upon the pure Substance of Argent­vive (being it self not excelling, but of small Quantity, and excelled) of it is created pure Gold. But if the Sulphur be clean, fixed, white and clear, which falls upon the Substance of Argentvive, pure Silver is made, if in Quan­tity it exceed not: yet this hath a Purity short of the Purity of Gold, and a more gross In­spissation than Gold hath. The Sign of which, is, that its Parts are not so condensed, as that it can be equal in Weight to Gold; nor hath it so fixed a Substance as that: the Sign of this is, its Diminution in Fire; and the Sul­phur of it, which is neither fixed, nor incom­bustible, is the Cause of that Diminution. But it is not impossible, or improbable, to give Judgment of the same, as fixed and not fix­ed, in respect of one Body, or another. For Luna's Sulphureity, compared with the Sulphu­reity of Sol, is not fixed and burning; but in respect of the Sulphur of other Bodies, it is fixed, and not burning.

CHAP. VII.

BUT if fixed earthy Sulphur be commixt with fixed earthy Argentvive, and both these be not pure, but of a livid Whiteness, the Quantity of the Superancy of which, is Sul­phur highly fixed, of these Iron is made: be­cause the Superancy of fixed Sulphur prohi­bits Fusion. Therefore, hence 'tis manifest, that Sulphur, by the work of Fixation, more swiftly destroys the easiness of Liquefaction, than Argentvive. But We see Sulphur not fix­ed, sooner to melt than Argentvive. By these is manifested the Cause of Swiftness and Slow­ness of Fusion in every Body. For what hath more of fixed Sulphur, more slowly admits of Fusion, than what partakes of burning Sulphur, which more easily and sooner flows: and this is clearly enough already declared by Us. But that the fixed Sulphur makes slower Fusi­on, is evident by this, viz. that it is never fix­ed, unless it be calcined, and no Calcinate gives Fusion: therefore in all Things it must impede the same. That it is not fixed, un­less [Page 155] it be calcined, is manifest by the Experi­ment of him, who would have fixed the same not calcined: because he always found it to fly, until it was turned into Earth, the Simi­litude of which is of the Nature of Calx.

Yet this happens not in Argentvive; be­cause that may be fixed, without being turn­ed into Earth, and likewise fixed with Con­version of it into Earth. For by hastning to its Fixation, which is made by Precipitation, it is fixed, and turned into Earth. Also, by the successive Sublimation of it often repeated, it is fixed likewise, and not changed into Earth, but gives Metallick Fusion. This is ma­nifest to, and proved by Him, who hath ex­perienced both Fixations thereof, even to the Consummation of the Work; by hasty Preci­pitation, and also by the slow, with continually repeated Sublimations. For he saw, and found it so, as he saw it written by Us. And this therefore is, because it hath a viscious and dense Substance: the Sign of which is, the Grinding of it, by imbibition and mixtion, with other Things. For Viscosity is manifest­ly perceived in it, by the much adherency thereof. That it hath a dense Substance, he that hath but one eye may manifestly see by its aspect, and by poysing the immense weight thereof. For it, whilst it is in its own Na­ture, excels Gold in weight; and it is of a most strong Composition, as is declared. There­fore, hence it is manifest, that it may be fixed [Page 156] without Consumption of its Humidity, and without Conversion of it into Earth. For, by reason of the good adherency of Parts, and the fortitude of its Mixtion, if the parts of it be in any wise inspissate by Fire, it permits it self no further to be corrupted, nor suffers it self (by the ingress of a furious Flame into it) to be elevated into Fume: because it admits not rarefaction of it self, by reason of its Den­sity, and want of Adustion; which is made by combustible Sulphureity, which it hath not.

Therefore, by what is mentioned, is found (with an indubitate Invention) the wonder­ful double Kind of two Secrets, viz. one, the Causes of Corruption of every of the Metals by Fire; one of which is the Inclusion of a burn­ing Sulphureity in the profundity of their Sub­stance, diminishing them by Inflamation, and exterminating also into Fume, with extream Consumption, whatsoever Argentvive in them is of good Fixation. But the other is a mul­tiplication upon them of an exterior Flame penetrating, and resolving them with it self into Fume, of how great Fixation soever that in them is. A third Cause of Corruption is rarefaction of them by Calcination: for then the Flame, or Fire, can penetrate into, and exterminate them. Therefore, if all Causes of Corruption concur, such Bodies must needs be exceedingly corrupted. But if not all, the swiftness of Corruption of every Body is remitted, according to the Remission of them. [Page 157] The second Kind is Goodness, which by it is con­sidered in Bodies. For seeing Argentvive, for no Causes of Extermination permits it self to be divided into parts in its Composition (be­cause it either with its whole Substance re­cedes from the Fire, or with its whole re­mains permanent in it) in it is necessarily ob­served a Cause of Perfection. Therefore prai­sed be the glorious and blessed Most High GOD, who created it, and gave to the same a Substance, and the Properties of a Substance, which are given to none of the Things in Nature to possess; that this Perfection might be found in it, by a certain Artifice, as We have found therein with near potency. For it is that which overcomes Fire, and by Fire is not overcome; but in it amicably rests, re­joycing therein.

CHAP. VIII.

WHerefore, returning to our purpose, We say, that if the Sulphur be unclean, gross, and fixed, as to its greater part; but as to its lesser part not fixed, red, and livid; in relation to the whole, not overcoming, nor overcome; and this fall upon gross Argent­vive, Copper must necessarily be created there­of. [Page 158] The Probation of all these is easie, by things given from the Nature of them. For, when Copper is exposed to Ignition, you may discern a Sulphureous Flame to arise from it, which is a Sign of Sulphur not fixed. And the loss of the Quantity of it by Exhalation, through the frequent Combustion thereof, sig­nifies that it hath fixed Sulphur. For from that is caused the slowness of its Fusion, and Induration (or Hardness) of its Substance, which are Signs of the Multitude of its fixed Sulphur. And that there is Sulphur red and unclean, conjoyned with unclean Argentvive, is known by Sense; therefore it needs no other Probation. Therefore, by Experiment, you may attain to the whole Secret.

For you see every Thing, by the Action of Heat changed into Earth, with ease to be dis­solved, and reduced to the Nature of Water. This happens by Reason of the Subtiliation of the parts by Fire. Therefore a Thing more subtile in its proper Nature, reduced to this Earthy Nature, is more subtiliated thereby; because it is more dissolved; so that, what are of a most subtile Nature, are most and best dissolved and subtiliated. Hence the Cause of the Corruption and Infection of these two Bodies, viz. of Mars and Venus, is appa­rent: for it is by Sulphur of much Quantity fixed; and by not fixed Sulphur, of small Quantity in Venus, but of lesse Quantity in Mars. Therefore, when the fixed Sulphur [Page 159] comes to Fixation by Heat of Fire, its parts are subtiliated; but that part, which is in the Aptitude of Solution of its Substance, is dissol­ved. The Sign of which is the Exposition of these two Bodies to the Vapour of Vinegar: for by that, the Aluminosity of their Sulphur (created in it by subtiliative Heat) flower­eth in the Superficies of them. And if you put these two Bodies into a Saline Liquor, ma­ny parts of them are easily dissolved by Ebul­lition. And if you look into the Minera's of these two, you will find a manifest Sub­stance of Aluminosity, to distill dissolved from them, and in them to adhere: which Alumi­nousness, by the Saline Wateriness, and easie So­lution, is changed into Water. For nothing is found Watery and easily soluble, except Al­lom, and what is of its Nature.

But the Blackness in either of these two Bo­dies, created by Fire, is by reason of the Sul­phur not fixed, which is concluded in them: much indeed in Venus, but little in Mars, and it approacheth nigh to the Nature of fixed Sulphur. Therefore, 'tis not possible, that such an Impression should be easily removed from Mars. Hence it is now evident, that Fusion is made from Sulphur not fixed, and also Fusi­on is helped thereby; but F [...]n is not made from fixed Sulphur, being rather impeded by the same. There is no necessity to think, that Fusion is not made, and that Fusion is impeded by fixed Argentvive. This he knows to be [Page 160] certainly true, who, by no Art of Fusion could make Sulphur to flow, after its Fixation: but having fixed Argentvive, by frequently repeat­ing the Sublimation thereof, found it apt to admit good Fusion.

Hence therefore it is manifest, that those Bodies are of greater Perfection, which con­tain more of Argentvive; but what con­tain less, of less Perfection. Therefore study in all your Works, that Argentvive may excel in the Commixtion. And if you can per­fect by Argentvive only, you will be the Searcher out of a most precious Perfection; and of the Perfection of that, which overcomes the Work of Nature. For you may cleanse it most inwardly, to which Mundification Na­ture cannot reach. But the Probation of this, viz. that those Bodies, which contain a greater Quantity of Argentvive, are of greater Perfection, is their easie Reception of Argentvive. For We see Bodies of Perfection amicably to embrace Ar­gentvive.

Therefore from the precedent Discourse 'tis evident, that in Bodies there is a twofold Sul­phureity: One indeed included in the Profun­dity of Argentvive, in the beginning of their Mixtion; but the other is supervenient. One of which is removed with Labour, but the o­ther cannot be possibly taken away by any Ar­tifice performed by Fire, to which our Opera­tion can congruously and profitably come; it being so firmly and radically united therein. [Page 161] And this is proved by Experiment: for We see the adustible Sulphureity to be abolished by Fire, but the fixed Sulphureity not so. There­fore, when We say, Bodies are cleansed by Cal­cination, you must understand that to be meant of the Earthy Substance, which is not united in the Radix of their Nature. For it is not possible, by the Art of Fire to cleanse what is united; unless the Medicine of Argentvive (hiding and contempering that, or separating it from the Mixture) have access.

Separation of an Earthy Substance from its Compound, which in the root of Nature is united to a Metal, is thus: Either it is made by Elevation, with things elevating the Sub­stance of Argentvive, and leaving the Sulphu­reity, by reason of its conveniency with them, as is Tutia and Marchasite; because they are Fumes, part of which is a greater Quantity of Argentvive than of Sulphur. The Experience of this you may see, when you shall joyn these with Bodies in a strong and sudden Fusion; for these Spirits in their Flight carry up the Bo­dies with them: Therefore you may elevate with them. Or else, by a Lavation with Com­mixtion with Argentvive, as We have told you. For Argentvive holds what is of its own Na­ture, but casts out what is alien.

CHAP. IX.

THis Investigation being proposed, follow­ing our purpose, We say, That if Sul­phur in the Radix of the Commixtion, shall be participating of small Fixation, White with Whiteness not pure, not overcom­ing, but overcome, commixed with Argent­vive partly fixed, and partly not fixed, white and impure; from that Mixtion Tin must needs follow. The Probation of these you will find by Preparation. For, when you calcine Tin, you find a Sulphureous stink to arise from it; which is a sign of Sulphur not fixed. And although it yield no Flame, you must not there­fore think it fixed. For it gives no Flame, not by reason of Fixation, but by reason of the Superancy of Argentvive in the Commixtion, preserving from Combustion. Therefore, in Tin is proved a twofold Sulphureity, and also a two­fold Substance of Argentvive. One Sulphureity is less fixed, because in calcining it casts out a stink as Sulphur. The Experience of the Mixture is proved by the First. The other is proved to be more fixed, by the continu­ation of it in its Calx, in the Fire which it hath, and yet it stinks not. That there is al­so [Page 163] a twofold Substance of Argentvive in it, whereof one is not fixed, and the other fix­ed, is proved; because it makes a crashing noise before its Calcination, but after it hath been thrice calcined, that crashing is not; the reason of this, is, because the fugitive Substance of its Argentvive, making that crashing, is flown away. That the fugitive Substance of Argentvive is a Cause making that Stridor, or crashing, is proved by washing Lead with Argentvive. For if Lead be washed with Ar­gentvive, and after its washing melted in Fire not exceeding the Fire of its Fusion, with it will remain part of the Argentvive, which gives this Stridor to the Lead, and turns it in­to Tin. But on the contrary you may con­sider that also, by the Mutation of Tin into Lead: For by a manifold Repetition of its Calcination, and the Administration of Fire convenient for its Reduction, it is turned into Lead: but especially, when by substraction of its Scoria it is calcined with great Fire.

Touching the Diversities of these Substan­ces you may be ascertained, by the Know­ledg of Conservation of them in proper In­struments, and in the Measure of Fire dividing them: to which we have attained with In­stance of Labour, and have seen with certain Assurance, that We judged of the Truth by the same. But seeing it is expedient, We should inform you what that is, which re­mains after the removal from Jupiter, of these [Page 164] two Substances, viz. of Sulphur and Argent­vive, that you may compleatly know the Composition of Tin, We say, it is livid, and ponderous as Lead, yet partaking of greater Whiteness, than Lead: therefore it is most pure Lead. And in it is the Equality of Fixation of the two Things compounding, viz. of Ar­gentvive and Sulphur; but not Equality of Quantity; because in the Commixtion, the Ar­gentvive overcomes. The sign of which is the Easiness of Ingress of Argentvive in its Nature into it. Therefore, if in it were not a greater Quantity of Argentvive, the same (taken in its Nature) would not easily adhere to it. Wherefore it adheres not to Mars, unless with most subtile Ingenuity; nor unto Venus, by rea­son of the paucity of Argentvive in it, in its Commixtion. And this is evident, because it adheres to Mars most difficultly, but to Ve­nus more easily; because that hath a greater abundance of Mercury, than Mars. The sign of this, is the easie Fusion of one, but most difficult Fusion of the other.

But the Fixion of these two Substances re­maining, approacheth nigh to firm Fixation; yet it is not therefore perpetually fixed. And the Probation of this, is the Calcination of its Body; and after Calcination, the exposing of the same to most strong Fire. For by that, Division is not made; but the whole Substance ascends: yet more purified. Therefore We see the burning Sulphur in Tin to be more [Page 165] easily separated, than the same in Lead. And an Experiment of this you see by the easie In­duration (or hardning) of Tin, its Calcination, and the Melioration of its Brightness. Whence We have considered, that these corrupting Properties were not in the Radix of it, but had access to it afterward. And, because they were not much conjoyned to it in the first Commixtion, therefore they may easily be se­parated. For this Cause, the Alterations in it are of a swift Work, viz. its Mundification, Induration, and Fixation. And you may ma­nifestly consider the Causes of these, by what are above delivered. And because, after these Operations, viz. Calcination and Reduction, We considered in its Fume a Citrinity (or Yellow­ness) which We saw to arise by great Eleva­tion, and Expression of Fire; by which, being of the Property of Sulphur calcined, We judged with a true Estimation, in which We were as­sured, that it contained in it self much of the Nature of fixed Sulphur.