{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_61112/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_61112","id":"gutenberg_61112","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/61112","summary":null,"tags":["Alchemy -- Early works to 1800","Category: History - Early Modern (c. 1450-1750)","Category: Philosophy & Ethics","Category: Religion/Spirituality","Category: Science - Chemistry/Biochemistry","Sulfur"],"text":"TRANSCRIBER\u2019S NOTE\n\n\nPlease be aware that in the centuries since this book was written,\nmedical science has progressed. The medical treatments and medicines\nrecommended in this book should only be used under guidance of a\ntrained medical professional. Many of the medicines suggested are now\nknown to be deleterious to your health or poisonous.\n\nArchaic, obsolete and inconsistent spellings have been included as in\nthe original book. Obvious typos have been fixed. Details of these\nchanges are at the end of the book.\n\n\n\n\n A NEW LIGHT\n OF\n ALCHYMIE:\n\n Taken out of the fountaine of\n NATURE, and Manuall\n Experience.\n\n To which is added a TREATISE of\n SVLPHVR:\n\n Written by _Micheel Sandivogius_:\n\n _i.e._ Anagrammatically,\n\n _DIVI LESCHI GENUS AMO_.\n\n Also Nine Books _Of the Nature of Things_,\n Written by _PARACELSUS_, _viz._\n\n { _Generations_ }{ _Renewing_ }\n { }{ }\n { _Growthes_ }{ _Transmutation_ }\n _Of the_ { }{ } _of Naturall things_.\n { _Conservations_ }{ _Separation_ }\n { }{ }\n { _Life : Death_ }{ _Signatures_ }\n\n Also a Chymicall Dictionary explaining hard places\n and words met withall in the writings of _Paracelsus_,\n and other obscure Authors.\n\n All which are faithfully translated out of the\n _Latin_ into the _English_ tongue,\n\n By _J. F._ M.D.\n\n London, Printed by _Richard Cotes_, for _Thomas Williams_, at the\n Bible in Little-Britain, 1650.\n\n\n\n\n[Illustration: *decorative divider*]\n\nA TABLE OF THE CONTENTS OF THIS BOOK.\n\n\n _The Epistle to the Reader._\n _The Preface._\n\n _A New Light of Alchymie._ Page 1.\n _The First Treatise: Of Nature, what she is, and what her\n Searchers ought to be._ 1.\n _The Second Treatise: Of the operation of Nature according\n to our intention in Sperm._ 5.\n _The Third Treatise: Of the true first matter of Metalls._ 9.\n _The Fourth Treatise: How Metalls are generated in the\n bowells of the Earth._ 11.\n _The Fifth Treatise: Of the generation of all kinds of\n Stones._ 14.\n _The Sixth Treatise: Of the second Matter, and putrefaction\n of things._ 17.\n _The Seventh Treatise: Of the vertue of the second Matter._ 22.\n _The Eighth Treatise: How by Art Nature works in Seed._ 24.\n _The Ninth Treatise: Of the commixtion of Metalls, or the\n drawing forth their Seed._ 26.\n _The Tenth Treatise: Of the supernaturall generation of the\n Son of the Sun._ 28.\n _The Eleventh Treatise: Of the Praxis, and making of the\n Stone, or Tincture by Art._ 30.\n _The Twelfth Treatise: Of the Stone, and its vertue._ 36.\n _The Epilogue, or Conclusion of these Twelve Treatises._ 39.\n _A Preface to the Philosophicall \u00c6nigma, or Ridle._ 47.\n _The Parable, or Philosophicall Ridle, added by way of\n conclusion, and superaddition._ 51.\n _A Dialogue between Mercury, the Alchymist, and Nature._ 59.\n _A Treatise of Sulphur._ 75.\n _The Preface._ 75.\n _Of Sulphur, the Second Principle._ 81.\n _Of the Element of Earth._ 83.\n _Of the Element of Water._ 85.\n _Of the Element of Aire._ 95.\n _Of the Element of Fire._ 99.\n _Of the three Principles of all things._ 111.\n _Of Sulphur._ 126.\n _The Conclusion._ 143.\n\n _Of the Nature of Things._ 1.\n _The First Book: Of the generations of Naturall things._ 1.\n _The Second Book: Of the growth, and increase of Naturall\n things._ 14.\n _The Third Book: Of the preservations of Naturall things._ 19.\n _The Fourth Book: Of the life of Naturall things._ 29.\n _The Fifth Book: Of the Death, or ruine of all things._ 35.\n _The Sixth Book: Of the Resurrection of Naturall things._ 51.\n _The Seventh Book: Of the Transmutation of Naturall things._ 61.\n _The Eighth Book: Of the Separation of Naturall things._ 79.\n _Of the Separation of Metalls from their Mines._ 85.\n _Of the Separation of Mineralls._ 90.\n _Of the Separation of Vegetables._ 92.\n _Of the Separation of Animalls._ 95.\n _The Ninth Book: Of the Signature of Naturall things._ 100.\n _Of the Monstrous Signes of Men._ 104.\n _Of the Astrall Signes of Physiognomy in Man._ 106.\n _Of the Astrall Signes of Chiromancy._ 118.\n _Of Minerall Signes._ 123.\n _Of some peculiar Signes of Naturall and Supernaturall\n things._ 135.\n\n _A Chymicall Dictionary: Explaining Hard Places and Words met withall\n in the Writings of Paracelsus, and Other Obscure Authours._\n _A._ _B._ _C._ _D._ _E._ _F._ _G._ _H._\n _I._ _K._ _L._ _M._ _N._ _O._ _P._ _Q._\n _R._ _S._ _T._ _V._ _W._ _X._ _Y._ _Z._\n\n _Transcriber\u2019s Note._\n\n\n\n\n[Illustration: *decorative divider*]\n\nTo the Reader.\n\n\n_Judicious Reader_,\n\nThere is abundance of knowledge, yet but little truth known. The\ngenerality of our knowledg is but as Castles in the aire, or\ngroundlesse fancies. I know but two ways that are ordained for the\ngetting of wisdome, _viz._ the book of God, and of Nature; and these\nalso, but as they are read with reason. Many look upon the former\nas a thing below them, upon the latter as a ground of Atheisme, and\ntherefore neglect both. It is my judgement, that as to search the\nScriptures is most necessary, so without reason it is impossible.\nFaith without reason is but implicite. If _I_ cannot understand by\nreason how every thing is, yet _I_ wil see some reason that a thing\nis so, before _I_ beleeve it to be so. I will ground my beleeving of\nthe Scripture upon reason, I will improve my reason by Philosophy.\nHow shall we convince gain-sayers of the truth of the Scriptures, but\nby principles of Reason? When God made Man after his own image, How\nwas that? But by making him a rational creature? Men therfore that\nlay aside Reason in the reading of sacred mysteries, do but un-man\nthemselves, and become further involved in a Labyrinth of errors. Hence\nit is that their Religion is degenerated into irrationall notions.\nNow to say, that pure Philosophy is true Divinity, will haply bee a\nparadox, yet if any one should affirm it, he would not be heterodox.\nWhen _Job_ had been a long time justifying himselfe against God, which\nI conceive was by reason of his ignorance of God, and himselfe; God\nundertakes to convince him of his errour by the principles of Nature,\nand to bring him to the knowledge of both: as you may see at large,\n_Job_ 38. Can any deny that _Hermes_, _Plato_, _Aristotle_ (though pure\nNaturalists) were not most deep Divines? Doe not all grant that the two\nfirst cha. of _Gen._ are true Divinity? I dare also affirm that they\nare the most deep and the truest Philosophy. Yea, they are the ground,\nand sum of all Divinity, and Philosophy: and if rightly understood,\nwill teach thee more knowledge of God, and thy selfe, then all the\nbooks in the world besides. Now for the better understanding of them,\nmake use of most profound _Sandivogius_ the author of the first of the\nensuing Treatises, as the best Expositor of them: in that treatise of\nhis thou shalt see the mystery of the Deity, & Nature unfolded, even\nto admiration: as to see what that light, and fire is which is the\nthrone of Gods Majesty. How he is in the heaven most gloriously, & in\nthe creatures providentially. How he is the life of that universall\nSpirit which is diffused through the whole world. What that Spirit of\nhis is that moved upon the Waters. What those Waters are which are\nabove the Firmament, and which are under the Firmament. What that Sperm\nand Seed was which God put into all creatures by which they should be\nmultiplyed. The true manner of Mans Creation, and his degenerating into\nMortality. The true nature of the Garden of _Eden_, or Paradise. Also\nthe reason why Gold, which had a Seed put into it, as well as other\ncreatures, whereby it should be multiplyed, doth not multiply. What the\nobstruction is, and how it may bee removed, that so it may be digested\ninto the highest purity, and become the true Elixir, or Philosophers\nstone; the possibility whereof is so plainly illustrated in this book\nof _Sandivogius_, that let any judicious man read it over without all\npartiality and prejudice, but three or four times, and he shall _nolens\nvolens_ be convinced of the truth of it, and not only of this, but of\nmany other mysteries as incredible as this. So that if any one should\nask me, What one book did most conduce to the knowledge of God and the\nCreature, and the mysteries thereof; _I_ should speake contrary to my\njudgment, if I should not, next to the sacred Writ, say _Sandivogius_.\nAll this I speak for thy encouragement, that thou shouldst lay aside\nother frivolous bookes, and buy this, and read it over, & thou wilt (I\nquestion not) thank mee for my advice.\n\nAnd as this booke doth in generall, so the second of these Treatises\ndoth in particular illustrate the possibility of Nature, and the\nmysteries thereof, as also the nature and manner of the Generation,\nGrowth, Conservation, Life, Death, Renewing, Transmutations,\nSeparations, and Signatures of all naturall things, in the explication\nof which many rare experiments and excellent mysteries are discovered\nand found out.\n\nTo these is added a Chymical Dictionary, explaining hard places, and\nwords met withall in obscure Authors. But this, and the other I speak\nmore sparingly in the commendations of, because if read they will speak\nmore for them selves then I can speak for them: only _I_ was willing\nfor the _English_ nations sake, whose spirits are much drawn forth\nafter knowledge, to translate them into the _English_ tongue. _I_ did\nnot doe it to multiply books, (for there are too many books already;\nand the multitude of them is the greatest cause of our ignorance, and\nin them is a great vanity) but to let thee see the light of Nature, by\nwhich thou maist judg of truths, and the better conceive of the God of\nNature, of whom all naturall things are full, and whose goings forth in\nthe way of Nature are most wonderfull, even to the conviction of the\ngreatest Atheists.\n\n_Courteous Reader_, thou must excuse me for not affecting elegancies in\nthese Translations, for if I were skilled in them, yet the matter of\nthe books would not bear them. If I have sometimes used uncouth words,\nit was because the sense, to which _I_ kept me close, would not properly\nbear any other, or at least better came not at the present into my\nmind. If any _Errata\u2019s_ have passed through the slips of my pen, or the\n_Printers_ mistake, be thou candid, and mend them. If thou shalt not\napprove of what _I_ have done, convince mee of my errour by doing better;\nfor thereby thou shalt oblige the lovers of truth, and amongst the\nrest, thy friend\n\n _J. F._\n\n\n\n\n[Illustration: *decorative divider*]\n\nThe Preface.\n\n The Author wisheth all health to, and prays to God for a blessing\n upon all the Searchers of _Alchymie_, namely the true Sons of\n _Hermes_.\n\n\n_Courteous Reader_,\n\nWhen I considered with my self, that many adulterated books, and false\nReceipts (as they call them) of _Alchymists_, composed through the\nfraud, and covetousnesse of Impostors, in which not so much as one\nspark of truth appears, were in request with the Searchers of Naturall,\nand mysterious Arts, by which even very many have been, and still are\ndeceived: I thought I could do no better service, then to communicate\nthat talent, committed to my trust by the Father of Lights, to the\nSons and Heirs of Wisdome. And to this end, that future ages may take\nnotice, that this singular Philosophicall blessing of God hath not\nbeen denyed to some men, not only in former ages, but also in this. It\nseemed good to me for some Reasons to conceal my name, whilst I doe not\nseek praise to my selfe, but endeavour to be assisting to the lovers\nof Wisdome. Therefore I leave that vain desire of honour to those\nthat had rather seem to bee, then to bee indeed. What here I write by\nway of testimony to that undoubted Philosophicall truth, comprehended\nin few lines, have been taken out of that Manuall experience, which\nthe most High hath vouchsafed to mee, that they which have laid the\nprincipall, and reall foundations in this commendable Art, may by this\nencouragement not forsake the practise of the best things, and so bee\nsecured from that wicked swarm of smoke-sellers, whose delight is to\ncheat. They are not dreams, as the ignorant vulgar call them; neither\nare they foolish inventions of idle men, as fools, and men void of\nunderstanding (who deride the Art) conceive them to be. It is the\nPhilosophicall truth it selfe, which as _I_ am a lover of the truth, I\nought not, nay _I_ could not for supporting and confirming the truth\nof _Alchymie_, undeservedly cryed out against, keep close, or bury in\nsilence. Although it may bee much afraid in these times (when vertue\nand vice are esteemed alike) by reason of the unworthinesse of this\nage, and ingratitude, and treachery of men (to say nothing of the\ncurses of Philosophers) to come forth upon the publick stage of the\nworld. _I_ could produce witnesses of this Chymicall truth, _viz._\nsage Authors, according to the unanimous consent of divers honorable\nAncients in so many severall nations: but those things which are\nmanifest by ocular experiment, need no further proof. Many men both of\nhigh, and low condition in these last years past, have to my knowledge\nseen _Diana_ unvailed. And although there may be found some idle, and\nill-employed fellowes, who either out of envy, or malice, or fear of\nhaving their own frauds discovered, cry out that the soule may bee\nextracted out of Gold, and with the specious, and deceitfull delusion\nof ostentation, say it may be put to another body; not without losse\nand detriment of time, pains, and costs: yet let the sonnes of _Hermes_\nknow for certaine, that such a kind of extraction of souls (as they\ncall them) whether out of Gold, or out of Silver (by what vulgar way\nof _Alchymie_ soever) is but a meer fancy: which thing indeed is not\nbeleeved by many, but at length by experience, the onely, and true\nMistris of truth is verified, and that with losse. On the contrary, hee\nwhich (in a Philosophicall way) can without any fraud and colourable\ndeceit make it, that it shall really tinge the basest metall, whether\nwith gain, or without gain, with the colour of Gold, or Silver (abiding\nall requisite tryalls whatsoever) I can justly averre hath the gates\nof Nature opened to him, for the enquiring into further, and higher\nsecrets, and with the blessing of God to obtain them. Moreover, I\npresent these present Treatises, composed out of mine own experience,\nto the Sonnes of Art, that whilst they are busied with all their\nthoughts and intentivenesse of mind in searching into the secret\noperations of Nature, they may thence know, and cleerly understand the\ntruth of all things, and Nature it selfe: in which thing alone the\nperfection of the whole sacred Philosophicall Art consists, so that\nthey go on in the common high-way of Nature, which shee prescribes in\nall her operations. Therefore _I_ would have the Courteous Reader be\nhere admonished, that he understand my Writings not so much from the\noutside of my words, as from the possibility of Nature; lest afterward\nhe bewaile his time, pains, and costs, all spent in vain. Let him\nconsider that this Art is for the wise, not for the ignorant; and that\nthe sense, or meaning of Philosophers is of another nature then to\nbee understood by vapouring _Thrasoes_ or Letter-learned scoffers, or\nvicious against their owne consciences, (who whilst they cannot rise by\ntheir vertues, attempt it by their villanies, and malicious detractings\nfrom honest men) or ignorant Mountebanks, who most unworthily defaming\nthe most commendable Art of _Alchymie_, have with their Whites, and\nReds deceived almost the whole world. For it is the gift of God, and\ntruly it is not to be attained to, but by the alone favor of God,\nenlightning the understanding together w^{th} a patient and devout\nhumility (or by an ocular demonstration from some experienced Master:)\nwherefore God justly thrusts them far from his secrets that are\nstrangers to him. Finally, My only request to the Sonnes of Art is\nthis, that they would take in good part my endeavouring to deserve well\nof them, and when they shall have made that which is occult manifest,\nand through the good pleasure of God in a constant way of diligence\nshall arrive to the longed for haven of the Philosophers, that they\nwould, according to the custome of Philosophers, debarre all unworthy\nmen from this Art; and not forgetting to love their poor neighbor in\nthe feare of God (setting aside all vain ostentation) let them sing\neverlasting praises of thankfulnesse unto the great and good God, for\nso speciall a gift, and use it wel with a silent and religious joy\u2014\u2014\n\nSimplicity or plainnesse is the seal of truth.\n\n\n\n\n[Illustration: *decorative divider*]\n\n A\n NEW LIGHT\n OF\n ALCHYMIE.\n\n\n\n\n_THE FIRST TREATISE._\n\n_Of Nature, what she is, and what her searchers ought to be._\n\n\nMany wise, and very learned men many ages since, yea (Hermes testifying\nthe same) before the floud wrote many things concerning the making\nthe Philosophers stone; and have bequeathed so many writings unto us,\nthat unlesse Nature should daily worke things credible to us, scarce\nany one would beleeve it as a truth that there were any nature at all:\nbecause in former ages there were not so many devisers of things,\nneither did our Ancestors regard any thing besides nature it selfe,\nand the possibility of nature. And although they were contented with\nthe plaine way alone of nature, yet they found out those things,\nwhich we now imployed about divers things could not with all our wits\nconceive. This is because nature, and the generation of things in the\nworld is esteemed of us meane, and plaine. And therefore we bend our\nwits not to things knowne, and familiar, but to such things, which\nnot at all, or very hardly can be done. Wherefore it happens that we\nare more dexterous in devising curious subtilties, and such which the\nPhilosophers themselves did never thinke of, then to attain to the\ntrue processe of nature, & the right meaning of Philosophers. And such\nis the disposition of mens natures, as to neglect those things they\nknow, and to be alwaies seeking after other things; such also and\nmuch more is that of mens wits, and fancies, to which their nature\nis subjected. As for example; You see any Artificer, when he hath\nattained to the highest perfection of his Art, either searcheth into\nother Arts, or abuseth the same, which he already hath, or else leaves\nit off quite. So also is generous nature alwaies active and doing to\nits very Iliad (_i_) utmost period, and afterward ceaseth. For there\nis given to nature from the beginning a certaine kinde of grant, or\npermission still to attaine to things better, and better through her\nwhole progresse, and to come to her full rest, towards which she tends\nwith all her might, and rejoyceth in her end, as a Pismire doth in her\nold age, at which time nature makes her wings. Even so our wits have\nproceeded so farre, especially in the Phylosophicall Art, or praxis\nof the stone, that now we are almost come to the Iliad it selfe. For\nthe Art of Chymistry hath now found out such subtilties, that scarce\ngreater can be invented, and differ as much from the Art of the\nAncient Philosophers as a Clock-smith doth from a plaine Black-smith:\nAnd although both worke upon Iron, yet neither understands the others\nlabours, although both are masters of their Art. If Hermes himselfe,\nthe father of Philosophers, should now be alive, and subtil-witted\n_Geber_, together with most profound _Raimundus Lullius_, they would\nnot be accounted by our Chymists for Philosophers, but rather for\nScholars: They would be ignorant of those so many distillations, so\nmany circulations, so many calcinations, and so many other innumerable\noperations of Artists now adayes used, which men of this age devised,\nand found out of their writings. There is one only thing wanting to\nus, that is, to know that which they effected, _viz._ the Philosophers\nstone, or Physicall Tincture, we, whilest we seeke that, finde out\nother things: and unlesse the procreation of man were so usuall as it\nis, and nature did in that thing still observe her owne law, and rules,\nwe should scarce not but erre. But to returne to what I intended; I\npromised in this first treatise to explaine Nature, lest every idle\nfancy should turne us aside from the true and plaine way. Therefore I\nsay Nature is but one, true, plaine, perfect, and entire in its owne\nbeing, which God made from the beginning, placing his spirit in it:\nbut know that the bounds of nature is God himselfe, who also is the\noriginall of nature. For it is certaine, that every thing that is\nbegun, ends no where but in that, in which it begins. I say it is that\nonly alone, by which God workes all things: not that God cannot worke\nwithout it (for truly he himselfe made nature, and is omnipotent) but\nso it pleaseth him to doe. All thing proceed from this very nature\nalone; neither is there any thing in the world without nature. And\nalthough it happens sometimes that there be abortives; this is not\nnatures fault, but of the Artist, or place. This nature is divided into\nfoure places, in which she works all these things, which appeare to us\nunder shadowes; for truely things may be said rather to be shadowed out\nto us, then really to appeare. She is changed in male, and female, and\nis likened to Mercury, because she joynes her selfe to various places;\nand according to the goodnesse, or the badnesse of the place she\nbrings forth things; although to us there seeme no bad places at all\nin the earth. Now for qualities there be only foure, and these are in\nall things, but agree not, for one alwaies exceeds another. Moreover,\nnature is not visible, although she acts visibly; for it is a volatile\nspirit, which executes its office in bodies, and is placed, and seated\nin the will, and minde of God. Nature in this place serves us for no\nother purpose, but to understand her places, which are more sutable,\nand of nearer affinity to her; that is, to understand how to joyne one\nthing to another, according to nature, that we mixe not wood and man\ntogether, or an oxe or any other living creature, and metals together:\nbut let every thing act upon its owne like: and then for certaine\nnature shall performe her office. The place of nature is no other then,\nas I said before, what is in the will of God.\n\nThe searchers of nature ought to be such as nature her selfe is, true,\nplaine, patient, constant, &c. and that which is chiefest of all,\nreligious, fearing God, not injurious to their neighbour. Then let them\ndiligently consider, whether their purpose be agreeable to nature;\nwhether it be possible, let them learne by cleare examples, _viz._ Out\nof what things any thing may be made, how, and in what vessell nature\nworkes. For if thou wilt doe any thing plainly, as nature her selfe\ndoth doe it, follow nature; but if thou wilt attempt to doe a thing\nbetter then nature hath done it, consider well in what, and by what\nit is bettered, and let it alwaies be done in its owne like. As for\nexample, if thou desirest to exalt a metall in vertue (which is our\nintention) further then nature hath done; thou must take a metalline\nnature both in male and female, or else thou shalt effect nothing. For\nif thou dost purpose to make a metall out of hearbs, thou shalt labour\nin paine, as also thou shalt not bring forth wood out of a dog, or any\nother beast.\n\n\n\n\n[Illustration: *decorative divider*]\n\n_THE SECOND TREATISE._\n\n_Of the operation of Nature in our intention, and in Sperme._\n\n\nI said even now that nature was true, but one, every where seene,\nconstant, and is knowne by the things which are brought forth, as\nwoods, hearbs, and the like. I said also that the searcher of nature\nmust be true, simple hearted, patient, constant, giving his minde but\nto one thing alone, &c. Now we must begin to treat of the acting of\nNature. As nature is in the will of God, and God created her, or put\nher upon every imagination; so nature made her selfe a seed, (_i_)\nher will, and pleasure in the Elements. She indeed is but one, and\nyet brings forth divers things; but workes nothing without a sperme:\nNature workes whatsoever the sperme pleaseth, for it is as it were\nan instrument of some Artificer. The sperme therefore of every thing\nis better, and more advantagious to the Artificer, then nature her\nselfe. For by nature without seed, you shall doe as much as a Goldsmith\nshall without fire, gold, or silver, or a husbandman without corne, or\nseed. If thou hast the sperme, nature is presently at hand, whether\nit be to bad, or good. She workes in sperme, as God doth in the free\nwill of man: and that is a great mysterie, because nature obeyes the\nsperme, not by compulsion, but voluntarily; even as God suffers all\nthings, which man wills, not by constraint, but out of his owne free\npleasure: Therefore he gave man free will whether to bad, or to good.\nThe sperme therefore is the Elixir of every thing, or Quintessence, or\nthe most perfect decoction, or digestion of a thing, or the Balsome of\nSulphur, which is the same as the Radicall moisture in metalls. There\nmight truely be made a large discourse of this sperme; but we shall\nonely keep to that which makes for our purpose in the Chymicall Art.\nFoure Elements beget a sperme through the will, and pleasure of God,\nand imagination of nature: for as the sperme of man hath its center,\nor vessell of its seede in the kidnies; so the foure Elements by their\nnever ceasing motion (every one according to its quality) cast forth\na sperme into the Center of the earth, where it is digested, and by\nmotion sent abroad. Now the Center of the earth is a certaine empty\nplace, where nothing can rest. The foure Elements send forth their\nqualities into excentrall parts of the earth, or into the circumference\nof the Center. As a man sends forth his seed into the entrance of the\nwombe of the woman; in which place nothing of the seed remaines, but\nafter the wombe hath received a due proportion, casts out the rest: so\nalso it comes to passe in the Center of the earth, that the magnetick\nvertue of the part of any place drawes to it selfe any thing that is\nconvenient for its selfe, for the bringing forth of any thing; the\nresidue is cast forth into stones, and other excrements. For all things\nhave their originall from this fountaine, neither hath any thing in the\nworld any beginning but by this fountaine. As for example; let there\nbe set a vessell of water upon a smooth even table, and be placed in\nthe middle thereof, and round about let there be laid divers things,\nand divers colours, also salt, and every one apart: then let the water\nbe powred forth into the middle; and you shall see that water to runne\nabroad here and there, and when one streame is come to the red colour,\nit is made red by it, if to the salt, it takes from it the taste of\nthe salt, and so of the rest. For the water doth not change the place,\nbut the diversity of the place changeth the water. In like manner the\nseed, or sperme being by the foure Elements cast forth from the center\ninto the circumference, passeth through divers places; and according to\nthe nature of the place, it makes things: If it comes to a pure place\nof earth, and water, a pure thing is made. The seed, and sperme of all\nthings is but one, and yet it produceth divers things, as is evident\nby the following example. The seed of a man is a noble seed, and was\ncreated, and ordained for the generation of man onely; yet nevertheless\nif a man doe abuse it, as is in his free will to doe, there is borne an\nabortive. For if a man contrary to Gods most expresse command should\ncouple with a cow, or any other beast, the beast would presently\nconceive the seed of the man, because nature is but one; and then there\nwould not be borne a man, but a beast, and an Abortive; because the\nseed did not find a place sutable to it self. By such an inhumane, &\ndetestable copulation of men with beasts there would be brought forth\ndivers beasts, like unto men. For so it is, if the sperme goes into\nthe center, there is made that which should be made there; but when\nit is come into any other place, and hath conceived, it changeth its\nforme no more. Now whilest the sperme is yet in the center, there may\nas easily be brought forth a tree, as a metall from the sperme, and\nas soone an hearbe, as a stone, and one more pretious then another,\naccording to the purity of the place: But how the Elements beget a\nsperme is in the next place to be treated of, and it is done thus: The\nElements are foure: two are heavy and two are light, two dry, and two\nmoist, but one which is most dry, and another which is most moist, are\nmales, and females &c. Every one of these of it selfe is most apt to\nproduce things like unto it selfe in its owne sphere, and so it pleased\nGod it should be: These foure never are at rest, but are alwaies\nacting one upon another; and every one by it selfe sendeth forth his\nowns thinness, and subtlety, and they all meet in the center: now in\nthe center is the Archeus, the servant of nature, which mixeth those\nspermes, and sends them forth. And how that is done is to be seene more\nfully in the Epilogue of the 12 treatises.\n\n\n\n\n[Illustration: *decorative divider*]\n\n_THE THIRD TREATISE._\n\n_Of the true first matter of Metalls._\n\n\nThe first matter of Metalls is twofold, but the one cannot make a\nmetall without the other. The first and principall is the humidity\nof the aire mixed with heat; and this the Philosophers called\nMercury, which is governed by the beams of the Sunne, and Moon in the\nPhilosophicall sea: the second is the dry heat of the earth, which they\ncalled Sulphur. But because all true Philosophers chiefly concealed\nthis, wee will a little more cleerly explain it; especially the weight\nor poise, which being unknown, all things are spoiled. Thence it is,\nthat many bring forth an abortive out of that which is good; for there\nbee some that take the whole body for the matter, or seed, or sperme;\nand some that take a piece, and all these go beside the right way. As\nfor example, if any one should take the foot of a man, and the hand of\na woman, and would by mixing these two together make a man, it were not\npossible to be done. For there is in every body a Center, and a place\nor the point of the seed or sperme, and is alwaies the 8200^{th.} part,\nyea even in every wheat corne; and this cannot bee otherwise. For not\nthe whole corne, or body is turned into seed, but only a spark, or\nsome certain small necessary part in the body, which is preserved by\nits body from all excessive heat and cold. If thou hast eares, or any\nsense, mark well what is here said, and thou shalt be safe, and out\nof the number not only of those who are ignorant of the place of the\nsperm, and endeavour to convert the whole corn into seed; but also of\nthem all, who are employed in the fruitlesse dissolution of metalls,\nand are desirous to dissolve the whole of metalls, that afterwards by\ntheir mutuall commixtion they may make a new metall. But these men,\nif they considered the processe of Nature, should see that the case\nis far otherwise; for there is no metall so pure, which hath not its\nimpurities, yet one more, or fewer then another. But thou, friendly\nReader, shalt observe the first point of nature, as is abovesaid, and\nthou hast enough: but take this caution along with thee; that thou\ndost not seek for this point in the metalls of the vulgar, in which\nit is not. For these metalls, especially the gold of the vulgar, are\ndead, but ours are living, full of spirit, and these wholly must be\ntaken: for know, that the life of metalls is fire whilst they are yet\nin their mines; and their death is the fire, _viz._ of melting. Now the\nfirst matter of metals is a certaine humidity mixed with warm aire,\nand it resembles fat water, sticking to every thing pure, or impure,\nbut in one place more abundantly then in another, by reason the earth\nis more open, and porous in one place then in another, having also an\nattractive power. It comes forth into the light somtimes by it self,\nwith some kind of covering, especially in such places where there was\nnothing that it could well stick to; it is known thus, because every\nthing is compounded of 3 principles: but in reference to the matter of\nmetalls is but one, without any conjunction to any thing, excepting to\nits covering or shadow, _viz._ sulphur, &c.\n\n\n\n\n[Illustration: *decorative divider*]\n\n_THE FOURTH TREATISE._\n\n_How Metals are generated in the bowells of the earth._\n\n\nMetalls are brought forth in this manner. After the foure Elements have\nsent forth their vertues into the center of the earth, the Archeus by\nway of distillation sends them up unto the superficies of the earth, by\nvertue of the heat of its perpetuall motion: for the earth is porous,\nand this wind by distilling through the pores of the earth, is resolved\ninto water, out of which all things are made. Therefore let the sons of\nwisdome know, that the sperm of metalls doth not differ from the sperm\nof all things, _viz._ the moist vapour: therefore in vain do Artists\nlook after the reducing of metalls into their first matter, which is\nonly a vapour. The Philosophers meant not such a first matter, but\nonly the second matter, as _Bernardus Trevisanus_ learnedly discusseth\nit, though not so cleerly, because hee speaks of the foure Elements,\nbut yet hee did say as much, but he spake only to the sons of Art. But\n_I_, that I might the more cleerly open the Theorie, would have all be\nadmonished here to take heed how they give way to so many solutions,\nso many circulations, so many calcinations, and reiterations of the\nsame; for in vain is that sought for in a hard thing, when as the thing\nis soft of it self, and every where to be had. Let not the first, but\nthe second matter only be sought after, _viz._ that, which as soon as\nit is conceived, cannot be changed into another form. But if thou\ninquirest how a metall may bee reduced into such a matter, in that I\nkeep close to the intention of the Philosophers: This thing only above\nall the rest I desire, that the sons of Art would understand the sense,\nand not the letter of writings, and where nature doth end, _viz._ in\nmetallick bodies, which in our eyes seem to be perfect, there must Art\nbegin. But to return to my purpose, (for my intention is not here to\nspeak of the stone only) let us now treate of the matter of metalls. A\nlittle before I said, that all things were made of the liquid aire, or\nthe vapour, which the Elements by a perpetuall motion distill into the\nbowells of the earth; and then the Archeus of Nature takes and sublimes\nit through the pores, and according to its discretion distributes it to\nevery place (as we have declared in the foregoing treatises) so from\nthe variety of places proceeds the variety of things. There be some\nthat suppose Saturne to have one kind of seed, and Gold another, and so\nall the rest of the metalls. But these are foolish fancies; there is\nbut one only seed, the same is found in Saturne which is in Gold, the\nsame in Silver which is in Iron; but the place of the earth is divers,\nif thou understandest me aright, although in Silver nature sooner\nhath done its work, then in Gold, and so of the rest. For when that\nvapour is sublimed from the center of the earth, it passeth through\nplaces either cold, or hot: If therefore it passeth through places\nthat are hot, and pure, where the fatnesse of Sulphur sticks to the\nwalls; I say that vapour which the Philosophers have called the Mercury\nof Philosophers applyes it self to, and is joined to that fatnesse,\nwhich then it sublimes with it self; and then becomes an unctuosity,\nand leaving the name of a Vapour, is called by the name of Fatnesse;\nwhich afterward coming by sublimation unto other places, which the\nforegoing vapour hath cleansed, where the earth is subtill, pure, and\nmoist, fills the pores thereof, and is joined to it, and so it is made\nGold; but if that fatnesse come to impure, and cold places, it is made\nLead; but if the earth bee cold and pure, and mixed with sulphur, it\nis made Copper, &c. For by how much more a place is depurated, or\nclensed, by so much the more excellent it makes the metalls: for wee\nmust know, that that vapour goes out continually from the center to\nthe superficies, and cleanseth those places through which it passeth.\nThence it comes to passe, that now there may bee found Mines in those\nplaces where a thousand yeers agoe were none; for in its passage it\nalwaies subtilizeth that which is crude and impure, carrying it by\ndegrees with it: And this is the reiteration, and circution of nature;\nit is so long sublimed in producing new things, untill the place be\nvery well purified; and by how much the more it is purified, by so\nmuch the nobler things it brings forth. Now in the winter when the air\nis cold, binding fast the earth, that unctuous vapour is congealed,\nwhich afterward when the spring returns, is mixed together with earth,\nand water, and so becomes a Magnesia, drawing to it self the Mercury\nof air, like unto it selfe, and gives life to all things through the\nconcurrence of the beams of the Sun, Moon and Stars, and so it brings\nforth grass, flowers, and such like things. For Nature is not one\nmoment of time idle. Now Metalls are thus made, the earth by long\ndistillation is purified, then they are generated by the accesse, or\ncoming thither of the fatnesse: they are brought forth no other way,\nas is the foolish opinion of some that mis-interpret the writings of\nPhilosophers.\n\n\n\n\n[Illustration: *decorative divider*]\n\n_THE FIFTH TREATISE._\n\n_Of the generation of all kinds of Stones._\n\n\nThe matter of Stones is the same as of other things; and according\nto the purity of places they are made in this manner. When the four\nElements distill their vapour into the center of the earth; and the\nArcheus of nature sends forth the same, and sublimes it; this whilst it\npasseth through places, and the pores of the earth, takes along with\nit self all the impurity of the earth unto the very superficies, which\nafterward the air congeals (for what the pure air makes, the crude\naire congeals, because aire hath ingresse into aire, and they join\nthemselves together, for nature is delighted in nature:) and so are\nmade rocks, and stony mountains, according to great and little pores.\nAnd by how much the greater are the pores of the earth, by so much\nthe better is the place purified. Since therefore by such a breathing\nplace or vent, a greater heat, and a greater quantity of water passeth,\ntherefore the sooner is the earth depurated: and so afterward in\nthose places metalls are more easily brought forth. Even so very\nexperience testifies, that gold cannot be got, or found any where but\nin mountains, and seldome or never in plain, and levell ground: for\nmost commonly such places are moist, not with the vapour, but with\nElementary water, which drawes to it self that vapour, and so they\nembrace one another, as that they can hardly be separated; afterwards\nthe sun of the heavens digesting them, makes that fat clay which the\nPotters use. But in places where there is grosse sand, and whither the\nvapour doth not bring with it that fatnesse, or sulphur, it brings\nforth herbs and grasse in Meadows. There be other kind of stones, which\nare called precious stones, as the Diamond, Rubies, Emerald, and such\nlike gems as these, all which are generated after this manner. When the\nvapour of Nature is sublimed by it selfe, without being joined to the\nfatnesse of sulphur, and comes to a place of pure salt water, there are\nmade Diamonds; and this is in cold places, whither that fatnesse cannot\ncome, because that fatness would hinder the making of these stones.\nFor wee must know, that the spirit of water is sublimed easily, and\nthat with a small heat; but oil, and fatnesse cannot be carryed up but\nwith a great heat, and that also into hot places; for when it is come\nfrom the center, if it meet with any little cold, it is congealed, and\nis at a stand, but the vapour ascends to its due places, and in pure\nwater is congealed into stones by grains. But how colours are made in\ngems; wee must know that they are made by reason of the sulphur in\nthis manner: if the fatnesse of the sulphur be congealed, then by that\nperpetuall motion, the spirit of the water passing through, it digests\nand purifies it by virtue of the salt, untill it bee coloured with a\ndigested heate, red or white, which colour tending toward a further\nperfection, is carryed up by that spirit, because it is subtilized and\nmade thin by so many reiterated distillations; the spirit afterward\nhath a power to enter into imperfect things, and so brings in a colour\nto them, which afterward is joined to that water, being then in part\ncongealed, and so fills up the pores thereof, and is fixed with it,\nwith an inseparable fixation. For all water is congealed with heat, if\nit be without spirit, & congeled with cold, if it hath a spirit; but\nhe that knows how to congeal water with heat, & to join a spirit with\nit, shall certainly find out a thing more pretious then gold, and every\nthing else. Let him therefore cause that the spirit be separated from\nthe water, that it may putrifie, and bee like a graine. Afterwards the\nfeces being cast away, let him reduce and bring back the spirit again\nfrom the deep into water, and make them be joined together again: for\nthat conjunction will generate a branch of an unlike shape to its\nparents.\n\n\n\n\n[Illustration: *decorative divider*]\n\n_THE SIXTH TREATISE._\n\n_Of the second matter, and putrefaction of things._\n\n\nWee have spoken of the first matter of things, and how things are\nproduced by Nature without seed, that is, how Nature receives matter\nfrom the Elements, out of which she makes seed: But now we intend\nto treat of the seed it selfe, and things generated of seed. For\nevery thing that hath seed is multiplyed in it, but without the help\nof Nature it is not done: for the seed is nothing else but the air\ncongealed in some body: or it is a moist vapour; and unlesse this\nbe resolved by a warm vapour, it is of no use. Let therefore the\nsearchers of the Art understand what Seed is, lest they seek after a\nthing that is not: and let them know that that is threefold, which is\nbrought forth by the foure Elements. The first is Minerall, and is that\nwhich we now speak of; the second is Vegetable; the third Animall.\nThe Minerall seed is known by Philosophers alone: the Vegetable is\ncommon, and vulgar, as we may see in fruits: the Animall is known by\nimagination. The Vegetable doth shew to us, how Nature made it of\nthe four Elements. For wee must know that the winter is the cause of\nputrefaction, seeing it congeals the Vitall spirits in trees; and when\nthose by the heat of the Sun (in which there is a magnetick vertue,\nattractive of al manner of moisture) are resolved; then the heat of\nnature, stirred up by motion drives, or forceth the subtill Vapour of\nthe water to the circumference, and this vapour openeth the pores of\nthe tree, and makes drops distill, alwaies separating the pure from\nthe impure. Yet the pure sometimes goeth before the impure; the pure\nstayes, and is congealed into flowers, the impure goes into leaves, the\ngrosse, and thick into the bark: the bark of the tree remains fast,\nand firm, the leaves fall with cold, or heat, when the pores thereof\nare stopt: the flowers in congealing receive their colour according\nto the heat whereby the colour is made, and bring with them fruit,\nand seed (as an Apple, in which there is sperm out of which a tree\nis not brought forth; but in the inside of that sperme is a seed or\nkernell, out of which even without the sperm is brought forth a tree,\nfor multiplication is not in the sperm, but in the seed.) So wee see\nwith our eyes, that Nature creates a seed out of the four Elements,\nlest wee should labour in vain about it; for what is created already\nneed not a Creator. Let this by way of example bee sufficient for the\nadvertisement of the Reader; but now I return to my purpose concerning\nthe Mineralls. Nature creates the Mineral seed, or the seed of Metalls\nin the bowels of the earth: wherefore it is not beleeved that there\nis any such seed _in rerum natur\u00e2_, because it is invisible. But it\nis no wonder if ignorant men doubt of it, seeing they cannot perceive\nthat which is before their eys, much less that which is hid from their\neyes: but it is most true that that which is superiour, is but as that\nwhich is inferior, and so on the contrary. Also that which is brought\nforth above is brought forth of the same fountaine, as that beneath in\nthe bowells of the earth. And what prerogative should Vegetables have\nbefore Metalls, that God should put a seed into them, and without cause\nwithhold it from these? Are not Metalls of as much esteem with God as\nTrees? Let this be granted for a truth, that nothing grows without\nseed: for where there is no seed, the thing is dead. It is necessary\ntherefore that four Elements should make the seed of Metalls, or bring\nthem forth without a seed: if they are produced without seed, then they\ncannot be perfect; seeing every thing without seed is imperfect, by\nthe rule of composition: hee which gives no credit to this undoubted\ntruth, is not worthy to search into the secrets of nature; for there\nis nothing made in the world, that is destitute of seed. The seed of\nMetalls is truely, and really put into them: and the generation of it\nis thus. The foure Elements in the first operation of Nature doe by the\nhelp of the Archeus of Nature distill into the center of the earth a\nponderous, or heavy Vapour of water, which is the seed of Metalls, and\nis called Mercury by reason of its fluxibility, and its conjunction\nwith every thing, not for its essence; and for its internall heat it is\nlikened to Sulphur, and after congealation becomes to be the radicall\nmoisture. And although the body of Metalls be procreated of Mercury\n(which is to bee understood of the Mercury of Philosophers) yet they\nare not bee hearkned to, that think the vulgar Mercury is the seed of\nMetalls, and so take the body in stead of the seed, not considering\nthat the vulgar Mercury spoken of hath its own seed in it self. The\nerrors, and mistakes of all these men will be made apparent by the\nfollowing example. It is manifest that men have seed, in which they\nare multiplyed: the body of man is Mercury; but the seed is hid in\nthe body, and in comparison to the body is but little, and light: he\ntherefore that will beget a man, let him not take Mercury, which is\nthe body, but the seed, which is the congealed Vapour of water. So in\nthe regeneration of Metalls, the vulgar Chymists goe preposterously to\nwork: They dissolve Metallick bodies, whether it be Mercury, or Gold,\nor Lead, or Silver, and corrode them with sharp waters, and other\nHeterogeneous things not requisite to the true Art, and afterward joine\nthem together again, not knowing that a man is not generated of a mans\nbody cut to pieces, because by this means the body is marred, and the\nseed before-hand is destroyed. Every thing is multiplyed in Male and\nFemale, as I have already mentioned in the Treatise of the twofold\nMatter: The division of the sexes causeth, or produceth nothing, but\na due joining of them together, brings forth a new forme: the seeds\ntherefore, or spermes, not bodies are to bee taken. Take therefore a\nliving Male, and a living Female; joine these together, that betwixt\nthem there may be conceived a sperm for the bringing forth of fruit\nafter its kind: There is no man living can beleeve that he can make\nthe first matter: The first matter of Man is earth, and no man can of\nthat make a man; only God knows how to doe this; but of the second\nmatter, which is already made, if it be put into its due place, may\neasily by the operation of Nature be generated a thing of that species,\nor kind, which the seed was of. The Artist here need doe nothing,\nonely to separate the thin from the thick, and to put it into its\ndue vessell. For this is to be considered, that as a thing is begun,\nso it ends: Of one are made two, of two one, and then you have done.\nThere is one God; of this one God the Son is begotten: One produceth\ntwo, two have produced one holy Spirit proceeding from both: so the\nworld is made, and so shall be the end thereof. Consider the four\nformer points most exactly: thou hast in them the Father, the Father\nand the Son, and lastly the holy Spirit: thou hast the four Elements:\nthou hast four great Lights, two Celestiall, and two Centrall: This\nis all that is, hath been, or shall be, that is made plain by this\nforenamed similitude. If I might lay down all the mysteries that might\nbe raised from hence, they would amount to a great volume. I return\nto my purpose, and I tell thee true, my son! one is not made of one\nnaturally, for thus to doe is proper to God alone: let it suffice thee\nthat thou art able out of two to make one, which wil be profitable to\nthee. Know therefore that the sperm doth multiply the second matter,\nand not the first: for the first matter of all things is not seen, but\nis hid either in nature, or in the Elements; but the second matter\nsometimes appeares to the sons of wisdome.\n\n\n\n\n[Illustration: *decorative divider*]\n\n_THE SEVENTH TREATISE._\n\n_Of the vertue of the second matter._\n\n\nBut that thou maist the more easily conceive what this second matter\nis, I will describe the vertues of it, by which thou maist know it. And\nfirst of all know, that Nature is divided into three Kingdoms; two of\nthem are such that either of them can subsist of it self, if the other\ntwo were not; there is the Minerall, Vegetable, and Animall Kingdom.\nThe Minerall can subsist of it self, although there were no man in\nthe world, nor tree, or herb. The Vegetable likewise, although there\nwere no Metall, nor Animall, can stand by it self: these two are of\none made by one: But the third hath life from the other two which wee\nhave mentioned, without which it could not subsist, and is more noble\nand excellent then those two, as also it is the last of the three, and\nrules over the other: because alwaies vertue, or excellency ends in\na third thing, and is multiplyed in the second. Dost thou see in the\nVegetable Kingdom? The first matter is an herb, or a tree, which thou\nknowest not how to make, Nature alone makes it: In this Kingdom the\nsecond matter is Seed, which thou seest, in this the hearb, or the tree\nis multiplyed. In the Animall Kingdome the first matter is a beast, or\na man, which thou knowest not how to make; but the second matter or the\nsperm, in which they are multiplyed, thou knowest. In the Minerall\nthou knowest not how to make a Metall, and if thou braggest that thou\ncanst, thou art a foole, and a lyar, Nature makes that, and although\nthou shouldst have the first matter, according to the Philosophers,\nyet it would bee impossible for thee to multiply that Centrall salt\nwithout Gold: Now the seed of Metalls is known only to the sons of Art.\nIn Vegetables the seed appears outwardly; the reins of its digestion\nis warm aire. In Animalls the seed appears inwardly, and outwardly;\nthe reins of its digestion are the reins of a Male. Water in Mineralls\nis the seed in the Center of their heart, and is their life: the reins\nof its digestion is fire. The receptacle of the Vegetable seed is the\nearth: the receptacle of the seed Animal is the womb of the female: the\nreceptacle of water, which is the Minerall seed, is aire. And those\nare the receptacles of seeds, which are the congealations of their\nbodies: that is their digestion, which is their solution: that is their\nputrefaction which is their destruction. The vertue of every seed is to\njoin it self to every thing in its own Kingdome, because it is subtill,\nand is nothing else but aire, which by fatnesse is congealed in water:\nIt is known thus, because it doth not mixe it self naturally to any\nthing out of its own Kingdome: it is not dissolved, but congealed,\nbecause it doth not need dissolution, but congealation. It is necessary\ntherefore that the pores of the body be opened, that the sperme may be\nsent forth, in whose Center the seed lyes, which is aire: that when it\ncomes into its due matrix, is congealed, and congeals what it finds\npure, or impure mixed with what is pure. As long as the seed is in the\nbody, the body lives, when it is all consumed the body dies; also all\nbodies after the emission of seed are weakned: experience likewise\ntestifies that men which give themselves over too much to venery become\nfeeble, as trees, that bear too much fruit, become afterwards barren.\nThe seed therefore, as oftentimes hath been repeated, is a thing\ninvisible; but the sperme is visible, and is almost a living soule;\nit is not found in things that are dead: It is drawn forth two wayes,\npleasantly, and by force: But because wee are in this place to treat\nof the vertue of it onely, I say that nothing is made without seed:\nall things are made by vertue of seed: and let the sons of Art know,\nthat seed is in vain sought for in trees that are cut off, or cut down,\nbecause it is found in them only that are green.\n\n\n\n\n[Illustration: *decorative divider*]\n\n_THE EIGHTH TREATISE._\n\n_How by Art Nature works in Seed._\n\n\nAll seed is nothing worth of it self, if it be not either by Art, or\nNature put into its proper matrix. And although seed be of it self more\nnoble then every creature, yet the matrix is the life of it, & makes\nthe sperm, or corn to putrefie, and causeth a congealation of the pure\npoint, and also by the heat of its body nourisheth it, and makes it\ngrow: and this is done in all the foresaid Kingdomes of Nature; and is\ndone naturally by months, years, and ages. But that is a witty Art,\nthat can shorten any thing in the Minerall, and Vegetable Kingdome, but\nnot in the Animall: in the Minerall Kingdome it perfects that, which\nNature could not, by reason of the crude air, which with its vehemency\nfilled the pores of every body; not onely in the bowells, but also in\nthe superficies of the earth. As I have already said in the foregoing\nChapters. But that this may bee the more easily understood, I will adde\nhereunto, that the Elements striving amongst themselves send forth\ntheir seed into the Center of the earth, as into their reins; but the\nCenter by help of motion sends it into its Matrix. Now the Matrixes are\ninnumerable, as many Matrixes, as places, one purer then other, and so\nalmost _in infinitum_. Know therefore, that a pure Matrix will afford a\npure conception in its own likenesse: As for example, in Animalls there\nare Matrixes of Women, Cowes, Mares, Bitches, and the like. So in the\nMinerall, and Vegetable Kingdomes, there are Metalls, Stones, Salts;\nfor the Salts in these two Kingdomes are to bee considered of, as also\ntheir places, according to more or lesse.\n\n\n\n\n[Illustration: *decorative divider*]\n\n_THE NINTH TREATISE._\n\n_Of the Commixtion of Metalls, or the drawing forth their seed._\n\n\nWe have spoken of Nature, of Art, of the Body, of Sperm, and of Seed,\nnow let us descend to Praxis, _viz._ how Metalls ought to be mixed\ntogether, and what their correspondency, or agreement is one with\nanother. Know therefore that a Woman doth not vary from a Man; both are\nbred of the same Seed, and in one Matrix, there was nothing besides\ndigestion, and that the Matrix had in it purer bloud, and salt: so\nSilver is made of the same Seed as Gold is, and in the same Matrix;\nbut the Matrix had more water in it then digested blood, according to\nthe season of the Moon in the heavens. But that thou maist the more\neasily imagine with thy self how Metalls couple together, that their\nSeed may be sent forth, and received; behold and see the heavens, and\nthe spheres of the Planets: thou seest that _Saturne_ is placed the\nuppermost, or highest, next to that _Iupiter_, then _Mars_, then _Sol_,\nor the Sun, then _Venus_, then _Mercury_, and last of all _Luna_, or\nthe Moon. Consider also that the vertues of the Planets doe not ascend,\nbut descend: Experience teacheth as much, _viz._ that of _Venus_, or\nCopper is not made _Mars_, or Iron, but of _Mars_ is made _Venus_, as\nbeing an inferiour sphere: So also _Iupiter_, or Tin is easily changed\ninto _Mercury_ or Quicksilver, because _Iupiter_ is the second from\nthe firmament, and _Mercury_ the second from the earth: _Saturne_ is\nthe first from the heavens, and _Luna_ the first from the earth: _Sol_\nmixeth it self with all, but is never bettered by its inferiors. Now\nknow that there is a great agreement betwixt _Saturne_, or Lead, and\n_Luna_, or Silver, in midst of which the Sun is placed: as also betwixt\n_Iupiter_ and _Mercury_, in midst of which _Sol_ is also placed: and\nin the same manner betwixt _Mars_ and _Venus_, which also have _Sol_\nplaced in the midst of them. Chymists know how to change Iron into\nCopper without Gold: they know also to make Quicksilver out of Tin: and\nthere are some that make Silver out of Lead: But if they knew by these\nmutations to give or minister to them the nature of Gold, they would\ncertainly find out a thing more pretious then any treasure. Wherefore\nI say we must not bee ignorant what Metalls are to be joined to each\nother, whose nature is agreable one to the others. Moreover there is\ngranted to us one Metall, which hath a power to consume the rest, for\nit is almost as their water, & mother: yet there is one thing, and\nthat alone, the radicall moisture, _viz._ of the Sunne, and Moon that\nwithstands it, and is bettered by it; but that I may disclose it to\nyou, it is called Chalybs, or Steel. If Gold couples eleven times with\nit, it sends forth its seed, and is debilitated almost unto death; the\nChalybs conceives, and bears a son, more excellent then his father:\nthen when the Seed of that which is now brought forth is put into its\nown Matrix, it purifies it, and makes it a thousand times more fit,\nand apt to bring forth the best, and most excellent fruits. There is\nanother Chalybs, which is like to this, created by it selfe of Nature,\nwhich knows how to draw forth by vertue of the sun beams (through a\nwonderfull power, and vertue) that which so many men have sought after,\nand is the beginning of our work.\n\n\n\n\n[Illustration: *decorative divider*]\n\n_THE TENTH TREATISE._\n\n_Of the Supernaturall Generation of the Son of the Sun._\n\n\nWee have treated of things, which Nature makes, and which God hath\nmade; that the Searchers of Art might the more easily understand\nthe possibility of Nature. But to delay no longer, I will now enter\nupon the Manner, and Art how to make the Philosophers stone. The\nPhilosophers stone, or tincture is nothing else, but Gold digested to\nthe highest degree: For vulgar Gold is like an herb without seed, when\nit is ripe it brings forth seed; so Gold when it is ripe yeelds seed,\nor tincture. But, will some ask, Why doth not Gold, or any other Metall\nbring forth seed? the reason given is this, because it cannot bee ripe,\nby reason of the crudity of the air, it hath not sufficient heat,\nand it happens, that in some places there is found pure Gold, which\nnature would have perfected, but was hindred by the crude aire. As for\nexample, wee see that Orenge trees in _Polonia_ doe indeed flourish\nas other trees; in _Italie_, and elsewhere, where their naturall soil\nis, they yeeld, and bring forth fruit, because they have sufficient\nheat; but in these cold places they doe otherwise, for when they begin\nto ripen, they are at a stand, because they are oppressed with cold;\nand so in these places we never have their fruit naturally: but if at\nany time Nature be sweetly, and wittily helped, then Art may perfect\nthat, which Nature could not. The same happens in Metalls: Gold may\nyeeld fruit, and seed, in which it multiplyes it self by the industry\nof the skilfull Artificer, who knows how to exalt Nature, but if he\nwill attempt to do it without Nature, he will be mistaken. For not\nonly in this art, but also in every thing else, we can doe nothing\nbut help Nature; and this by no other medium then fire, or heat.\nBut seeing this cannot be done, since in a congealed Metallick body\nthere appear no spirits; it is necessary that the body be loosed, or\ndissolved, and the pores thereof opened, whereby Nature may work. But\nwhat that dissolution ought to be, here I would have the Reader take\nnotice, that there is a twofold dissolution, although there be many\nother dissolutions, but to little purpose; there is onely one that is\ntruely naturall, the other is violent, under which all the rest are\ncomprehended. The naturall is this, that the pores of the body bee\nopened in our water, whereby the seed, that is digested, may bee sent\nforth, and put into its proper Matrix: Now our water is heavenly, not\nwetting the hands, not vulgar, but almost rain water: The body is gold,\nwhich yeelds seed; our Lune or Silver, (not common Silver) is that\nwhich receives the seed of the gold: afterwards it is governed by our\ncontinual fire, for seven months, and sometimes ten, untill our water\nconsume three, and leave one; and that _in duplo_, or a double. Then it\nis nourished with the milk of the earth, or the fatnesse thereof, which\nis bred in the bowells of the earth, and is governed, or preserved from\nputrefaction by the salt of Nature. And thus the infant of the second\ngeneration is generated. Now let us passe from the Theorie to the\nPraxis.\n\n\n\n\n[Illustration: *decorative divider*]\n\n_THE ELEVENTH TREATISE._\n\n_Of the Praxis, and making of the Stone, or Tincture by Art._\n\n\nThrough all these foregoing Chapters, our discourse of things hath been\nscattered by way of examples, that the Praxis might be the more easily\nunderstood, which must be done by imitating Nature after this manner\u2014\u2014\n\nTake of our earth, through eleven degrees, eleven graines, of our Gold,\nand not of the vulgar one grain, of our Lune, not the vulgar, two\ngrains: but be thou well advised, that thou takest not common Gold, and\nSilver, for these are dead, take ours which are living: then put them\ninto our fire, and let there be made of them a dry liquor; first of\nall the earth wil be resolved into water, which is called the Mercury\nof Philosophers; and that water shall resolve those bodies of Gold,\nand Silver, and shal consume them so, that there shall remain but the\ntenth part with one part; and this shall be the radicall moisture of\nMetalls. Then take water of salt-nitre, which comes from our earth, in\nwhich there is a river of living water, if thou diggest the pit knee\ndeep, therefore take water out of that, but take that, which is cleer;\nupon this, put that radicall moisture; and set it over the fire of\nputrefaction, and generation, not on such a one as thou didst in the\nfirst operation: govern all things with a great deale of discretion,\nuntill colours appear like a Peacocks tail; govern it by digesting\nit, and be not weary, untill these colours be ended, and there appear\nthroughout the whole one green colour, and so of the rest; and when\nthou shalt see in the bottome ashes of a fiery colour, and the water\nalmost red, open the vessel, dip in a pen, and smeare some Iron with\nit, if it tinge, have in readinesse that water, which afterwards I\nshall speak of, and put in so much of that water as the cold aire\nwas, which went in, boil it again with the former fire, untill it\ntinge again. So far reached my experience, I can doe no more, I found\nout no more. Now that water must be the menstruum of the world, out\nof the sphere of the Moon, so often rectified, untill it can calcine\nGold: I have been willing here to discover to thee all things; and\nif thou shalt understand my meaning sometimes, and not the letter, I\nhave revealed all things; especially in the first, and second work.\nNow it remains that we speak next of the fire. The first fire, or of\nthe first operation is a fire of one degree, continuall, which goes\nround the matter; the second is a naturall fire, which digests, and\nfixeth the matter: I tell thee truely that I have opened to thee the\ngovernance, or rules of the fire, if thou understandest Nature: The\nvessell remains yet to be spoken of. It must be the vessel of Nature,\nand two are sufficient; the vessell of the first work must be round;\nbut in the second a glasse, a little lesse like unto a viall, or an\negge. But in all these know, that the fire of Nature is but one, and if\nit works variously, it is by reason of the difference of places. The\nvessell therefore of Nature is but one; but wee for brevities sake use\na couple: the matter is one, but out of two substances. If therefore\nthou wilt give thy mind to make things, consider first things that are\nalready made; if thou canst not reach, or understand things presented\nto thy eyes, much lesse things that are to be made, and which thou\ndesirest to make. For know that thou canst create nothing, for that\nis proper to God alone, but to make things, that are not perceived,\nbut lye hid in the shadow, to appear, and to take from them their\nvaile, is granted to an intelligent Philosopher by God through Nature.\nConsider, I beseech thee, the simple water of a cloud: who would ever\nbeleeve that that contains in it selfe all things in the world, hard\nStones, Salts, Aire, Earth, Fire, when as yet of it selfe it seems\nto be simple? What shall I say of the Earth, which contains in it\nWater, Fire, Salts, Aire, and of it self seems to be but meer earth?\nO wonderfull Nature, which knows how to produce wonderfull fruits out\nof Water in the earth, and from the Aire to give them life. All these\nare done, and the eyes of the vulgar doe not see them; but the eyes\nof the understanding, and imagination perceive them, and that with a\ntrue sight. The eyes of the wise look upon Nature otherwise, then the\neyes of common men. As for example, the eyes of the vulgar see that the\nsun is hot; but the eyes of Philosophers on the contrary see it rather\nto bee cold, but its motion to be hot. The acts and effects of it are\nunderstood through the distance of places. The fire of Nature is one\nand the same with it: for as, the Sun is the Center amongst the spheres\nof the Planets; and out of this Center of the heaven it scatters its\nheat downward by its motion; so in the Center of the earth is the sun\nof the earth, which by its perpetuall motion sends its heat, or beams\nupward to the superficies of the earth. That intrinsecall heat is far\nmore efficacious then this Elementary fire; but it is allayed with\nan Earthy water, which from day to day doth penetrate the pores of\nthe earth, and cooles it: So the Aire doth temper, and mitigate the\nheavenly Sun, and its heat, for this aire doth day after day fly round\nthe world: and unlesse this were so, all things would be consumed by\nso great a heat, neither would any thing be brought forth. For as that\ninvisible fire, or Centrall heat would consume all things, if the water\ncoming betwixt did not prevent it; so the heat of the Sun would destroy\nall things; if the Aire did not come betwixt. But how these Elements\nwork one with another, I will briefly declare. In the Center of the\nearth is the Centrall Sun, which by its own motion, or of its firmament\ndoth give a great heat, which extends it self even to the superficies\nof the earth. That heate causeth aire after this manner. The Matrix of\naire is water, which bringeth forth sons of its own nature, but unlike,\nand far more subtill then it selfe; for where the water is denyed\nentrance, the aire enters: when therefore that Centrall heat, which is\nperpetuall, doth act, it makes water distill, and be heated, and so\nthat water by reason of the heat is turned into aire, upon this account\nit breaks forth to the superficies of the earth, because it will not\nsuffer it self to be shut in: then when it is cold, it is resolved into\nwater. In the mean time it happens also that in opposite places not\nonly air but water goes out; so you see it is, when black clouds are\nby violence carried up into the aire: for which thing take this as a\nfamiliar example. Make water hot in a pot, and thou shalt see that a\nsoft fire causeth gentle vapours, and winds; but a strong fire maketh\nthick clouds appear. Just in the same manner doth the Centrall heat\nworke; it lifts up the subtill water into aire, that which is thick by\nreason of its salt or fatnesse, it distributes to the earth, by meanes\nof which divers things are generated, that which remaines becomes\nstones, and rocks. But some may object, if it were so, it would be done\nconstantly, but oftentimes there is no wind at all perceived. I answer,\nif water be not poured violently into a distillatory vessell, there is\nmade no wind, for little water stirs up but little wind: you see that\nthunders are not alwaies made, although there be rain, and wind; but\nonly when by force of the aire the swelling water is carried to the\nsphere of the fire; for fire will not indure water. Thou hast before\nthine eyes an example, when thou pourest cold water into a hot furnace,\nfrom whence a thundering noise is raised. But why the water doth not\nenter uniformly into those places, and cavities, the reason is, because\nthese sorts of vessells, and places are many; and sometimes one cavity\nby blasts, or winds drives away from it self water for some dayes, and\nmonths, untill there be a repercussion of the water again: As wee see\nin the sea, whose waves are moved and carryed a thousand miles, before\nthey find, or meet with a repercussion to make them return back; but\nto return to our purpose. I say that Fire, or Heat is the cause of the\nmotion of the Aire, and the life of all things; and the Earth is the\nNurse of all these things, or their receptacle. But if there were not\nWater to coole our Earth, and Aire, then the Earth would be dryed, for\nthese two reasons, _viz._ by reason of the Motion of the Centrall Sun,\nand heat of the Celestiall: Neverthelesse it happens sometimes in some\nplaces, when the pores of the earth are obstructed, that the humidity,\nor water cannot penetrate, that then by reason of the correspondency\nof the Celestiall, and Centrall Sun (for they have a magnetick vertue\nbetwixt themselves) the earth is inflamed by the Sun: so that even\nsometimes there are made great chops, or furrows in the earth. Cause\ntherefore that there be such an operation in our earth, that the\nCentrall heat may change the Water into Aire, that it may goe forth\ninto the plaines of the world, and scatter the residue, as I said,\nthrough the pores of the earth; and then contrariwise the Aire will be\nturned into Water, far more subtill then the first Water was: and this\nis done thus, if thou givest our old man Gold, or Silver to swallow,\nthat he may consume them, and then hee also dying may be burnt, and\nhis ashes scattered into water, and thou boil that water untill it be\nenough, and thou shalt have a medicine to cure the leprosie. Mark,\nand be sure that thou takest not cold for hot, or hot for cold, but\nmixe natures with natures, and if there be any thing that is contrary\nto nature (for Nature alone is necessary for thee) separate it, that\nNature may be like Nature. Doe this by fire, and not with thy hand: and\nknow that if thou dost not follow Nature, all is in vain: and here I\nhave spoken to thee through the help of God, what a father should speak\nto his son; Hee which hath ears let him heare, and he which hath his\nsenses, let him set his mind upon what I say.\n\n\n\n\n[Illustration: *decorative divider*]\n\n_THE TWELFTH TREATISE._\n\n_Of the Stone, and its vertue._\n\n\nIn the foregoing Treatises it hath been sufficiently spoken concerning\nthe production of Naturall things, concerning the Elements, the First\nmatter, and Second matter, Bodies, Seeds, and concerning the Use and\nVertue of them: I wrote also the Praxis of making the Philosophers\nStone. Now I will discover so much of the vertue of it, as Nature hath\ngranted to me, and experience taught me. But to comprehend the argument\nof all these Treatises briefly, and in few words, that the Reader which\nfears God may understand my mind and meaning, the thing is this. If\nany man doubt of the truth of the Art, let him read the voluminous\nwritings of ancient Philosophers, verified by reason, and experience;\nwhom wee may deservedly give credit to in their own Art: but if any\nwill not give credit to them, then we know not how to dispute with\nthem, as denying principles: for deaf, and dumbe men cannot speak.\nWhat prerogative should all things in this world have before Metalls?\nWhy should these alone by having seed without cause denyed to them, be\nexcluded from Gods universall blessing of multiplication, which holy\nwrit affirms was put in, and bestowed on all created things presently\nafter the world was made? Now if they have Seed, who is so sottish\nto think that they cannot bee multiplyed in their Seed? The Art of\nAlchymie in its kind is true, Nature also is true, but the Artificer is\nseldome true: there is one Nature, one Art, but many Artificers. Now\nwhat things Nature makes out of the Elements, she generates them by the\nwill of God out of the first matter, which God onely knowes: Nature\nmakes and multiplies those things of the second matter, which the\nPhilosophers know. Nothing is done in the world without the pleasure\nof God, and Nature. Every Element is in its own sphere; but one cannot\nbe without the other; one lives by vertue of the other, and yet being\njoined together they doe not agree; but Water is of more worth then all\nthe Elements, because it is the mother of all things: upon this swims\nthe spirit of Fire. By reason of Fire Water is the first matter, _viz._\nby the striving together of Fire, and Water, and so are generated\nWinds, and Vapours apt, and easy to bee congealed with the earth, by\nthe help of the crude aire, which from the beginning was separated\nfrom it. And this is done without cessation, by a perpetuall motion;\nbecause fire, or heat is stirred up no otherwise then by motion, which\nthing you may easily conceive by a Smith filing Iron, which through\nvehement motion waxeth hot in that manner, as if it were heated in\nthe Fire. Motion therefore causeth heat, heat moves the water, the\nmotion of the water causeth aire, the life of all living things.\nThings therefore grow after this manner (as I said before) _viz._\nout of water; for out of the subtill Vapour of it, subtil and light\nthings proceed; out of the oylinesse of it, things that are heavy,\nand of greater price; but of the salt things far more excellent then\nthe former. Now because Nature is sometimes hindred, that it cannot\nproduce pure things; seeing the Vapour, Fatnesse, and Salt are fouled\nor stained, and mixe themselves with the places of the earth: Moreover,\nexperience teacheth us to separate the pure from the impure. Therefore\nif thou wilt have Nature be bettered, or mended in her actings,\ndissolve what body you please, and that which was added or joined to\nNature, as heterogeneous, separate, cleanse, joine pure things with\npure, ripe to ripe, crude to crude, according to the poise of Nature,\nand not of Matter. And know that the Centrall salt Nitre doth not\nreceive more of the Earth then it hath need of, whether it be pure or\nimpure: but the fatnesse of the water is otherwise, for it is never to\nbe had pure; art purifies it by a twofold heat, and then conjoins it.\n\n\n\n\n[Illustration: *decorative divider*]\n\n_THE EPILOGUE, or CONCLUSION OF THESE TWELVE TREATISES._\n\n\nFRIENDLY READER,\n\nI wrote the Twelve foregoing Treatises in love to the sonnes of\nArt, that before they set their hand to the worke they may know the\noperation of Nature, _viz._ how she produceth things by her working;\nlest they should attempt to enter in at the gate without keyes, or to\ndraw water in a sieve: for he laboureth in vain, that putteth forth\nhis hands to labour without the knowledge of Nature, in this sacred\nand most true Art, he lies in nocturnal darknesse to whom the sun doth\nnot shine, and he is in thick darknesse, to whom after it is night\nthe Moon doth not appeare. Nature hath her proper light, which is not\nobvious to our eyes; the shadow of Nature is a body before our eyes:\nbut if the light of Nature doth enlighten any one, presently the cloud\nis taken away from before his eyes, and without any let he can behold\nthe point of our loadstone, answering to each Center of the beams,\n_viz._ of the Sun and Earth: for so farre doth the light of Nature\npenetrate, and discovers inward things; of which thing take this for\nan example. Let a boy that is twelve yeares old, and a girle of the\nsame age, be cloathed with garments of the same fashion, and be set\none by the other, no body can know which is the male, or which is the\nfemale; our eyes cannot penetrate so far, therefore our sight deceiveth\nus, and takes false things for true: But when their garments are taken\noff, and they are naked, that so it may appear what Nature made them,\nthey are easily distinguished by their sexes. Just after the same\nmanner doth our intellect make a shadow of the shadow of Nature; for\nthe naked body of Man is the shadow of the seed of Nature: As therefore\nmans body is covered with a garment, so also mans nature is covered\nwith the body, which God reserves to himself to cover, or uncover. I\ncould here discourse largely, and Philosophically of the dignity of\nMan, his Creation and Generation: but seeing they are impertinent to\nthis place, I will passe them over in silence; only I will treat a\nlittle concerning the Life of Man. Man was created of the Earth, and\nlives by vertue of the Aire; for there is in the Aire a secret food of\nlife, which in the night wee call dew; and in the day rarified water,\nwhose invisible, congealed spirit is better then the whole Earth. O\nholy, and wonderfull Nature, who dost not suffer the sons of Wisdome\nto erre, as thou dost manifest in the life of man daily! Moreover\nin these twelve Treatises I have produced so many naturall reasons,\nthat he which is desirous of the art, and feares God, may the more\neasily understand all things, which through Gods blessing, with my\neyes I have seen, with mine own hands have made without any deceit of\nsophistication: for without the light, and knowledge of Nature, it\nis impossible to attain to this Art, unlesse it come to any by Gods\nspeciall revelation, or some speciall friend doth privately shew it.\nIt is a thing of little account, yet most pretious, which being divers\ntimes described, I doe now again repeat. Take 10 parts of aire, 1 part\nof living gold, or living silver; put all these into thy vessel; boyle\nthis aire first untill it be water, and then no water. If thou art\nignorant of this, and knowst not how to boyl aire, without all doubt\nthou shalt erre; seeing this is the matter of the ancient Philosophers.\nFor thou must take that, which is, and is not seen, untill it be the\nArtificers pleasure; it is the water of our dew, out of which is\nextracted the Salt Petre of Philosophers, by which all things grow, and\nare nourished: the matrix of it is the Center of the Sun, and Moon,\nboth celestiall, and terrestiall: and to speak more plainly, it is our\nLoadstone, which in the foregoing Treatises I called Chalybs, or Steel:\nThe Aire generates this Loadstone, and the Loadstone generates, or\nmakes our Air to appear, and come forth. I have here entirely shewed\nthee the truth; Begge of God that hee would prosper thine undertakings:\nAnd so in this place thou shalt have the true, and right explication\nof _Hermes_, when he saith, that the father of it is the Sun, and its\nmother the Moon, and that which the wind carryed in its belly, _viz._\n_Sal Alkali_, which the Philosophers have called _Sal Armoniacum_, and\nvegetable, hid in the belly of the _Magnesia_. The operation of it is\nthis, to dissolve the congealed aire, in which thou shall dissolve\nthe tenth part of Gold; seale this up, and work with our fire, untill\nthe air be turned into powders; and there appear (the salt of the\nworld being first had) divers colours. I would have set down the whole\nprocesse in these Treatises; but because that, together with the\nmultiplication, is sufficiently set down in the books of _Lullius_,\nand other old Philosophers; it therefore sufficed me to treat only of\nthe first, and second matter; which is done faithfully, neither do\nthou ever think that any man living hath done it more cleerly, then I\nhave done it; since I have done it not out of many books but by the\nlabour of my hands, and mine own experience. If therefore thou dost\nnot understand, or beleeve the truth, doe not blame me, but thy self;\nand perswade thy selfe that God was unwilling to reveal this secret\nto thee: Be therefore earnest with him by prayer, and with serious\nmeditation read over this book oftentimes, especially the Epilogue of\nthese twelve Treatises: alwaies considering the possibility of Nature,\nand the actions of the Elements, and which of them is the chiefest in\nthose actions, and especially in the rarefaction of water, or aire,\nfor so the heavens are created, as also the whole world. This I was\nwilling to signifie to thee, as a father to his son. Doe not wonder\nthat I have wrote so many Treatises, for I did not make them for my\nown sake, seeing I lack not books, but that I might advertise many,\nthat work in fruitlesse things, that they should not spend their\ncosts in vain. All things indeed might have been comprehended in\nfew lines, yea in few words: but I was willing to guide thee to the\nknowledge of Nature by Reasons, and Examples; that thou mightest in\nthe first place know, what the thing is thou seekest after, whether\nthe first, or second matter, also that thou mightest have Nature, her\nlight, & shadow discovered to thee. Be not displeased if thou meetest\nsometimes with contradictions in my Treatises, it being the custome of\nPhilosophers to use them; thou hast need of them, if thou understandest\nthem, thou shall not find a rose without prickles. Weigh diligently\nwhat I have said before, _viz._ how four Elements distill into the\nCenter of the earth a radicall moisture, and how the Centrall Sun of\nthe earth, by its motion bringeth it forth, and sublimeth it to the\nsuperficies of the earth. I have said also that the Celestiall Sun hath\na correspondency with the Centrall Sun: for the Celestiall Sun, and the\nMoon have a peculiar power, and vertue of distilling into the earth\nby vertue of their beams: for heat is easily joined to heat, and salt\nto salt. And as the Centrall Sun hath its sea, and crude water, that\nis perceptible; so the Celestiall Sun hath its sea, and subtill water\nthat is not perceptible. In the superficies the beams of the one, are\njoined to the beams of the other, and produce flowers, and all things.\nTherefore when there is raine made, it receives from the aire that\npower of life, and joins it with the salt-nitre of the earth (because\nthe salt-nitre of the earth is like calcined Tartar, drawing to it self\nby reason of its drynesse the aire, which in it is resolved into water:\nsuch attractive power hath the salt-nitre of the earth, which also was\naire, and is joined to the fatnesse of the earth) and by how much the\nmore abundantly the beams of the Sun beat upon it, the greater quantity\nof salt-nitre is made, and by consequence the greater plenty of Corn\ngrows, and is increased, and this is done daily. Thus much I thought\ngood to signifie to the ignorant of the correspondency, or agreement\nof things amongst themselves, and the efficacy of the Sun, and Moon,\nand Stars; for the wise need not this instruction. Our subject is\npresented to the eyes of the whole world, and it is not known. O our\nHeaven! O our Water! O our Mercury! O our Salt-nitre abiding in the\nsea of the world! O our Vegetable! O our Sulphur fixed, and volatill!\nO our _Caput Mortuum_, or dead head, or feces of our Sea! Our Water\nthat wets not our hands, without which no mortall can live, and without\nwhich nothing grows, or is generated in the whole world! And these are\nthe Epithites of _Hermes_ his bird, which never is at rest. It is of\nvery small account, yet no body can bee without it: and so thou hast a\nthing discovered to thee more pretious then the whole world, which I\nplainly tell thee is nothing else but our Sea water, which is congealed\nin Silver, and Gold, and extracted out of Gold, and Silver by the help\nof our Chalybs, by the Art of Philosophers in a wonderfull manner, by\na prudent son of Art. It was not my purpose for some reasons before\nmentioned in the Preface, to publish this book, but a desire to deserve\nwell of those that are studiously given to liberall, and Philosophical\nArts, prevailed with me, that I might hold forth to them, that I\nbear an honest mind; also that I might declare my self to them, that\nunderstand the Art, to be their equal and fellow, and to have attained\ntheir knowledge. I doubt not but many men of good consciences, and\naffections do enjoy this gift of God secretly; these being warned by\nmy example, and dangers are made more cautious, and wise, having that\ncommendable silence of _Harpocrates_. For as often as I would discover\nmy selfe to great men, it alwaies turned to my losse and danger. By\nthis my writing I make my self known to the adopted sons of _Hermes_,\nI instruct the ignorant, and them that are misled, and bring them back\ninto the right way. And let the heirs of wisdome know, that they shall\nnever have a better way, then that, which is here demonstrated to them;\nfor I have spoken all things cleerly: Only I have not so cleerly shewed\nthe extraction of our Salt Armoniacke, or the Mercury of Philosophers,\nout of our Sea water, and the use thereof, because I had from the\nMaster of Nature no leave to speake any further, and this only God must\nreveale, who knows the hearts, and minds of men. He will haply upon\nthy constant, and earnest prayers, and the frequent reading over of\nthis booke, open the eyes of thy understanding. The vessell, as I said\nbefore, is but one from the beginning to the end, or at most two are\nsufficient: the fire is continuall in both operations; for the sake\nof which let the ignorant read the tenth, and eleventh Treatise. If\nthou shalt operate in a third matter, thou shalt effect nothing: they\nmedle with this, whoever work not in our Salt, which is Mercury, but\nin Herbs, Animals, Stones, and all Minerals, excepting our Gold, and\nSilver covered over with the sphere of _Saturne_. And whosoever desires\nto attaine to his desired end, let him understand the conversion of the\nElements to make light things heavy, and to make spirits no spirits;\nthen hee shall not worke in a strange thing. The Fire is the Rule,\nwhatsoever is done, is done by Fire; as sufficiently before, so here we\nhave spoken enough by way of Conclusion. Farewell friendly Reader! and\nlong maist thou enjoy these labours of mine, (made good, or verified by\nmine owne experience,) to the glory of God, the welfare of thine owne\nsoule, and good of thy neighbour.\n\n\n\n\n[Illustration: *decorative divider*]\n\nTO THE SONS of TRVTH:\n\nA Preface To the Philosophicall _\u00c6NIGMA_, Or _RIDLE_.\n\n\nSONS of WISDOME,\n\nI have now opened to you all things from the very first rising of the\nuniversall fountaine, that there is no more left to be discovered. For\nin the foregoing Treatises I have sufficiently explained Nature by way\nof example: I have shewed the Theorie and Praxis, as plainely as it was\nlawfull. But lest any should complain of my briefnesse, that by reason\nof it I have omitted something, I will yet further describe to thee\nthe whole Art by way of Ridle, or \u00c6nigmaticall speech; that thou maist\nsee how farre through Gods guidance I am come. The bookes that treat\nof this Art are infinite; yet thou shalt not find in any of them the\ntruth so much, as it is in this of mine, made known, or discovered unto\nthee. The reason that encouraged mee to make it so plain, was this,\n_viz._ Because, when I had discoursed with many men, that thought they\nunderstood the writings of Philosophers very well; I perceived that\nthey did explaine those writings far more subtilly then Nature, which\nis simple and plain, did require: yea all my true sayings did seem to\nthem being profoundly wise, or savouring of high things, to bee of no\nvalue and incredible. It hapned sometimes that I would intimate the\nArt to some from word to word, but they could by no meanes understand\nmee, not beleeving there was any water in our Sea, and yet they would\nbe accounted Philosophers. Since therefore they could not understand\nmy words, which I delivered by word of mouth, I doe not fear (as other\nPhilosophers were afraid) that any one can so easily understand what\nI have wrote; It is the gift, I say, of God. It is true indeed, if in\nthe study of Alchymie there were required subtilnesse, and quicknesse\nof wit, and things were of that Nature as to be perceived by the eyes\nof the vulgar, I saw that their fancies, or wits were apt enough to\nfind out such things: but I say to you, bee simple, or plaine, and not\ntoo wise untill you have found out the secret, which when you have, it\nwill of necessity require wisdome enough to use, and keep it; then it\nwill be easy for you to write many books; because it is easier for him,\nthat is in the Center, and sees the thing, then for him that walks in\nthe Circumference, and only heares of it. You have the second matter\nof all things most cleerly described unto you: but let mee give you\nthis Caution, that if you would attaine to this secret, know that first\nof all God is to bee prayed to, then your neighbour is to bee loved:\nand lastly, doe not fancy to your selves things that are subtill,\nwhich Nature knew nothing of; but abide, I say, abide in the plain way\nof Nature; because you may sooner feel the thing in plainnesse, or\nsimplicity, then see it in subtilty. In reading therefore my writings\ndoe not stick in the letter of them, but in reading of them consider\nNature, and the possibility thereof. Now before you set your selves to\nwork, consider diligently what it is you seek, and what the scope, and\nend of your intention is: for it is much better to learn by the brain,\nand imagination, then with labour, and charges. And this I say to you,\nthat you must seek for some hidden thing, out of which is made (after\na wonderfull manner) such a moisture, or humidity, which doth dissolve\nGold without violence, or noise, yea so sweetly, and naturally, as ice\ndoth melt in warme water: if you find out this, you have that thing,\nout of which Gold is produced by Nature: and although all Metalls, and\nall things have their originall from hence, yet nothing is so friendly\nto it as Gold; for to other things there sticks fast some impurity,\nbut to Gold none, besides it is like a Mother unto it. And so finally\nI conclude; if you will not be wise, and wary by these my writings,\nand admonitions, yet excuse mee who desire to deserve well of you: I\nhave dealt as faithfully as it was lawfull for mee, and as becomes a\nman of a good conscience to doe. If you ask who I am, I am one that can\nlive any where: if you know mee, and desire to shew your selves good\nand honest men, you shall hold your tongue: if you know mee not, doe\nnot enquire after mee, for I will reveale to no mortall man, whilest\nI live, more then I have done in this publick writing. Beleeve mee, if\nI were not a man of that ranke and condition as I am, nothing would be\nmore pleasant to mee then a solitary life, or with _Diogenes_ to lie\nhid under a tub: for I see all things that are to be but vanity, and\nthat deceit, and covetousnesse are altogether in use, where all things\nare to be sold, and that vice doth excell vertue. I see the better\nthings of the life to come before mine eys. I rejoice in these. Now\nI doe not wonder, as before I did, why Philosophers, when they have\nattained to this Medicine, have not cared to have their dayes shortned;\nbecause every Philosopher hath the life to come set so cleerly before\nhis eyes, as thy face is seen in a glasse. And if God shall graunt thee\nthy desired end, then thou shalt beleeve mee, and not reveal thy self\nto the world.\n\n\n\n\n[Illustration: *decorative divider*]\n\nTHE PARABLE, OR _PHILOSOPHICALL RIDLE_.\n\nAdded by way of Conclusion, and Superaddition.\n\n\nIt fell out upon a time, when I had sailed almost all my life from\nthe Artick pole, to the Antarticke, that by the singular providence\nof God I was cast upon the shore of a certain great sea, and although\nI well knew and understood the passages, and properties of the sea\nof that Coast, yet I knew not whether in those Coasts was bred that\nlittle fish, which was called _Remora_, which so many men of great and\nsmall fortunes have hitherto so studiously sought after. But whilst I\nwas beholding the sweet singing Mermaides swimming up and down with\nthe Nymphs, and being weary with my foregoing labors, and oppressed\nwith divers thoughts, I was with the noise of waters overtaken with\nsleep; and whilest I was in a sweet sleep, there appear\u2019d to me in\nmy sleep a wonderfull vision, which is this. I saw _Neptune_ a man\nof an honorable old age, going forth out of our sea with his three\ntoothed instrument, called _Tridens_, who after a friendly salute led\nmee into a most pleasant Iland. This goodly Iland was situated towards\nthe South, being replenished with all things respecting the necessity,\nand delight of man: _Virgils Elisian_ field might scarce compare with\nit. All the banks were round about beset with green Mirtles, Cypresse\ntrees, and Rosemary. The green meadowes were covered all over with\nflowers of all sorts, both fair, and sweet. The hills were set forth\nwith Vines, Olive trees, and Cedar-trees in a most wonderfull manner.\nThe woods were filled with Orenge, and Lemon-trees. The high wayes were\nplanted on both sides with Bay-trees, and Pomegranate-trees, woven most\nartificially one within the other, and affording a most pleasant shadow\nto Travellers. And to bee short, whatsoever is in the whole world was\nseen there. As I was walking, there was shewed to me by the foresaid\n_Neptune_ two Mines of that Iland lying under a certain rock, the one\nwas of Gold, the other of Chalybs, or Steel. Not far from thence I was\nbrought to a Meadow in which was a peculiar Orchard with divers sorts\nof trees most goodly to behold, and amongst the rest, being very many\nhee shewed to mee seven Trees marked out by speciall names; and amongst\nthese I observed two as chiefest, more eminent then the rest, one of\nwhich did beare fruit like the Sun most bright, and shining, and the\nleaves thereof were like Gold. The other brought forth fruit that was\nmost white, yea, whiter then the Lillies, and the leaves therof were\nas fine Silver: Now these trees were called by _Neptune_, the one\nthe tree of the Sun, the other the tree of the Moon. And although in\nthis Iland all things were at ones pleasure, and command, yet there\nwas one thing, and but one wanting: there was no water to be had, but\nwith great difficulty. There were indeed many that partly endeavoured\nto bring it thither by pipes, and partly drew it out of divers things:\nbut their endeavours were in vain, because in those places it could\nnot bee had by any means or medium; and if it were at any time had,\nyet it was unprofitable, and poisonous, unlesse they fetched it (as\nfew could doe) from the beams of the Sun, and Moone; and he which was\nfortunate in so doing could never get above ten parts; and that water\nwas most wonderfull: and beleeve mee, for I saw it with mine eyes,\nand felt it, that that water was as white as the snow; and whilest I\nwas contemplating upon the water, I was in a great wonder. Wherefore\n_Neptune_ being in the mean while wearied vanished away from before\nmine eyes, and there appeared to me a great man, upon whose forehead\nwas written the name of _Saturne_. This man taking the vessell drew ten\nparts of water; and tooke presently of the tree of the Sun, and put it\nin; and I saw the fruit of the tree consumed, and resolved like ice in\nwarm water. I demanded of him; Sir, I see a wonderfull thing, water\nto bee as it were of nothing; I see the fruit of the tree consumed in\nit with a most sweet, and kindly heat, and wherefore is all this? But\nhe answered mee most lovingly. My Son, it is true this is a thing to\nbe wondered at; but doe not thou wonder at it, for so it must be. For\nthis water is the Water of life, having power to better the fruit of\nthis tree so, that afterward neither by planting, or graffing, but\nonly by its own odour it may convert the other six trees into its own\nlikenesse. Moreover this water is to this fruit as it were a woman,\nthe fruit of this tree can be putrefied in nothing but in this water,\nand although the fruit of it be of it self most wonderful, & a thing\nof great price; yet if it be putrefied in this water, it begets by\nthis putrefaction a _Salamander_, abiding in the fire, whose blood is\nmore pretious then any kind of treasure or riches in the world, being\nable to make those six trees, which here thou seest, fruitfull, and to\nbring forth their fruit sweeter then the honey. But I asked, Sir, How\nis that done? I told thee (saith hee) that the fruit of that tree is\nliving, and sweet; but whereas one is now sufficed with it, when it\nis boyled in this water, a thousand may then bee satisfied with it. I\ndemanded moreover, Sir, is it boiled with a strong fire, and how long\nis it in boyling? But said he, that water hath an intrinsecall fire,\nand if it be helped with a continuall heat, it burns three parts of\nits body with this body of the fruit, and there wil remain but a very\nsmal part, which is scarce imaginable, but of wonderful vertue; it is\nboiled by the skilfull wit of the Artificer, first 7 months, then 10,\nbut in the mean time there appeared divers things, and alwaies in the\nfiftieth day, or thereabouts. I demanded again, Sir, cannot this fruit\nbe boiled in other waters, or something be put to it? Hee answered,\nthere is but this one water that is usefull in this Country, or Island;\nand there is no other water can penetrate the pores of this apple, but\nthis: and know also that the Tree of the Sun hath its originall from\nthis water, which is extracted out of the beams of the Sun, and Moone\nby a magnetick vertue: Besides they have a great correspondency betwixt\nthemselves, but if any strange thing be added to it, it cannot performe\nthat which it can do of it self. It must therefore be left by it self,\nand nothing added to it but this apple: This fruit after boiling\nbecomes to bee immortall, having life, and blood, which blood makes\nall the trees bring forth fruit of the same nature with the Apple. I\nasked him further, Sir, is this Water drawn any other way, or to be\nhad every where? And he said, it is in every place, and no man can\nlive without it; it is drawn divers ways, but that is the best, which\nis extracted by vertue of our Chalybs, which is found in the belly of\n_Aries_. I said, to what use is it? He answered, before its due boiling\nit is the greatest poison, but after a convenient boiling it is the\ngreatest medicine, and yeelds nine and twenty graines of blood; and\nevery grain will yeeld to thee the fruit of the Tree of the Sun in\n864 fold. I asked, Can it not be made yet better? The Philosophicall\nScripture being witnesse (saith hee) it may bee exalted first to ten,\nthen to a hundred, then to a thousand, and ten thousand. I required\nagain of him, Sir, Doe many know that Water, and hath it any proper\nname? He cryed out saying, Few know it, but all have seen it, and doe\nsee it, and love it: it hath many and various names, but its proper\nname is the Water of our Sea, the Water of life not wetting the hands.\nI asked yet further, Doe any use it to any other things? Every creature\n(saith he) doth use it, but invisibly. Then I asked, Doth any thing\ngrow in it? but he said, Of it are made all things in the world, and\nin it they live: but in it nothing properly is, but it is that thing\nwhich mixeth it self to every thing. I asked againe, Is it usefull for\nany thing without the fruit of this tree? To this he said, Not in this\nwork; because it is not bettered, but in the fruit of the Tree of the\nSun alone. I began to intreat him, Sir I pray, name it to mee by such a\nmanifest name, that I may have no further doubt about it. But he cryed\nwith a loud voice, so as that he awakened me from sleep; Therefore I\ncould ask him no further, neither would hee tell mee any more, neither\ncan I tell any more. Be satisfied with these, and beleeve mee, that it\nis not possible to speak more cleerly. For if thou dost not understand\nthese things, thou wilt never be able to comprehend the books of other\nPhilosophers. After _Saturn_\u2019s unexpected and sudden departure a new\nsleep came upon mee, and then appeared to mee _Neptune_ in a visible\nshape: He congratulated my present happinesse in the gardens of the\n_Hesperides_, shewing to me a Looking-glasse, in which I saw all Nature\ndiscovered. After the changing of divers words betwixt us, I gave him\nthanks for his courtesies shewed to me; because I not only entred into\nthis garden, but also came into _Saturn_\u2019s most desired discourse. But\nbecause by reason of _Saturn_\u2019s unexpected departure some difficulties\ndid yet remain to be inquired after, and searched into, I earnestly\nbesought him, that by means of this happy opportunity hee would resolve\nmee my doubts. Now I importuned him with these words, Sir _I_ have read\nthe books of Philosophers, and they say, that all generation is done by\nMale, and Female, yet I saw in my dream _Saturne_ put the fruit alone\nof the Tree of the Sun into our Mercury; I beleeve also thee as the\nMaster of this Sea, that thou knowest these things; answer my Question\nI pray thee. But he said, It is true, my son, all generation is done\nin Male, and Female, but by reason of the distinguishing of the three\nKingdomes of Nature, a foure footed Animall is brought forth one way,\nand a worme another: Although wormes have eyes, sight, hearing, and\nother senses, yet they are brought forth by putrefaction, and their\nplace, or earth, in which they are putrefied, is the Female. So in\nthis Philosophicall work the mother of this thing is that Water of\nthine so often repeated, & whatsoever is produced of that, is produced\nas worms by putrefaction. Therfore the Philosophers have created a\nPhenix, & Salamander. For if it were done by the conception of two\nbodies, it would be a thing subject to death; but because it revives\nit self alone, the former body being destroyed, it riseth up another\nbody incorruptible. Seeing the death of things is nothing else but the\nseparation of the one from the other. And so it is in this Phenix,\nbecause the life separates it self by its self from a corruptible\nbody. Moreover, I asked him, Sir, are there divers things, or is there\na composition of things in this work? But he said, there is only one\nthing, with which there is mixed nothing else but the Philosophicall\nWater shewed to thee oftentimes in thy sleep, of which there must be\nten parts to one of the body. And strongly, and undoubtedly beleeve, My\nson, that those things which are by me and _Saturn_ shewed thee by way\nof dreams, according to the custom, in this Iland, are not dreams, but\nthe very truth, which Experience the only Mistris of things will by the\nassistance of God discover to thee. I yet further demanded some things\nof him, but hee without any answer, after he had took his leave of mee,\ndeparting set me, being raised from sleep, into my desired region of\n_Europe_. And so friendly Reader, let this suffice thee, which hath by\nmee thus farre been fully declared.\n\n _To God alone be praise and glory._\n\n\n\n\n[Illustration: *decorative divider*]\n\nA DIALOGVE BETWEEN _MERCURY_, the _ALCHYMIST_ and _NATURE_.\n\n\nVpon a time there were assembled divers _Alchymists_ together, and held\na counsel how they should make, & prepare the Philosophers stone, and\nthey concluded that every one should declare his opinion with a vow.\nAnd that meeting was in the open aire, in a certaine meadow, on a faire\ncleer day. And many agreed that Mercury was the first matter thereof,\nothers that Sulphur was, and others other things. But the chiefest\nopinion was of Mercury, and that especially because of the sayings of\nPhilosophers, because they hold, that Mercury is the first true matter\nof the Stone, also of Metalls: For Philosophers cry out, and say, OUR\nMERCURY, &c. And so whilest they did contend amongst themselves for\ndivers operations (every one gladly expecting a conclusion) there\narose in the mean time a very great tempest, with stormes, showers\nof rain, and an unheard of wind, which dispersed that assembly into\ndivers Provinces, every one apart without a conclusion. Yet every one\nof them fancied to himselfe what the conclusion of that dispute should\nhave been. Every one therefore set upon his work as before, one in\nthis thing, another in that thing seeking the Philosophers Stone, and\nthis is done till this day without any giving over. Now one of them\nremembring the disputation, that the Philosophers Stone is necessarily\nto be sought after in Mercury, said to himself: Although there was no\nconclusion made, yet I wil work in Mercury, and will make a conclusion\nmy self in making the blessed Stone; for he was a man that was alwaies\nwont to talk to himselfe, as indeed all _Alchymists_ usually doe. Hee\ntherefore began to read the books of Philosophers, and fell upon a\nbooke of _Alanus_, which treats of Mercury; and so that Alchymist is\nmade a Philosopher, but without any conclusion: And taking Mercury\nhe began to work; hee put it into a glass, and put fire to it, the\nMercury as it is wont to do, vapoured away, the poor silly Alchymist\nnot knowing the nature of it, beat his wife, saying: No body could\ncome hither besides thee, thou tookest the Mercury out of the glass.\nHis wife crying excuseth her self, and speaks softly to her husband:\nThou wilt make a sir-reverence of these. The Alchymist tooke Mercury\nagain, and put it again into his vessell, and lest his wife should\ntake it away, watched it. But the Mercury, as its manner is, vapoured\naway again. The Alchymist remembring that the first matter of the\nPhilosophers Stone must be volatile, rejoiced exceedingly, altogether\nperswading himselfe that he could not now be deceived, having the\nfirst matter: Hee began now to work upon Mercury boldly, he learned\nafterwards to sublime it, and to calcine it divers ways, as with Salt,\nSulphur, and Metalls, Mineralls, Bloud, Haire, Corrosive waters, Herbs,\nUrine, Vineger, but could find nothing for his purpose; hee left\nnothing unassayed in the whole world, with which hee did not work upon\ngood Mercury withall. But when he could doe no good at all with this,\nhee fell upon this saying\u2014\u2014_that it is found in the dung-hill_. He\nbegan to worke upon Mercury with divers sorts of dung, together, and\nasunder: And when hee was weary, and full of thoughts he fell into a\nsleep. And in his sleep there appeared to him a vision: there came\nto him an old man, who saluted him, and said; Friend, Why art thou\nsad? Hee answered, I would willingly make the Philosophers Stone.\nThen said he, Friend, Of what wilt thou make the Philosophers Stone?\n_Alchymista._ Of Mercury, Sir. _Senex._ Of what Mercury? _Alch._ There\nis but one Mercury. _Sen._ It is true, there is but one Mercury, but\naltered variously, according to the variety of places; one is purer\nthen another. _Alch._ O Sir, I know how to purifie it very well with\nvineger and salt, with nitre and vitriall. _Sen._ I tell thee this\nis not the true purifying of it, neither is this, thus purifyed, the\ntrue Mercury: Wise men have another Mercury, and another manner of\npurifying of it, and so he vanished away. The Alchymist being raised\nfrom sleep thought with himselfe what vision this should be, as also\nwhat this Mercury of Philosophers should be: hee could bethinke\nhimselfe of no other but the vulgar Mercury. But yet hee desired much\nthat hee might have had a longer discourse with the old man: but yet\nhee worked continually, sometimes in the dung of living creatures,\nas boyes dung, and sometimes in his own. And every day hee went to\nthe place, where hee saw the vision, that he might speak with the old\nman again: sometimes hee counterfeited a sleep, and lay with his eyes\nshut expecting the old man. But when he would not come he thought he\nwas afraid of him, and would not beleeve that he was asleep, he swore\ntherefore saying, My good old Master be not afraid, for truly I am\nasleep; look upon my eyes, see if I be not: And the poor Alchymist\nafter so many labours, and the spending of all his goods, now at last\nfel mad, by alwaies thinking of the old man. And when hee was in that\nstrong imagination, there appeared to him in his sleep a false vision,\nin the likenesse of the old man, and said to him, Doe not despaire, my\nfriend, thy Mercury is good, and thy matter, but if it will not obey\nthee, conjure it, that it bee not volatile; Serpents are used to be\nconjured, and then why not Mercury? and so the old man would leave him.\nBut the Alchymist asked of him, saying, Sir, expect, &c. And by reason\nof a noise this poore Alchymist was raised from sleep, yet not without\ngreat comfort. He took then a vessell full of Mercury, and began to\nconjure it divers wayes, as his dream taught him. And hee remembred the\nwords of the old man, in that hee said, _Serpents are conjured_, and\nMercury is painted with Serpents, hee thought, so it must bee conjured\nas the Serpents. And taking a vessell with Mercury hee began to say,\n_Ux, Vx, Ostas, &c._ And where the name of the Serpent should be put,\nhe put the name of Mercury, saying: And thou wicked beast Mercury, &c.\nAt which words Mercury began to laugh, and to speak unto him saying,\nWhat wilt thou have, that thou thus troublest mee my Master Alchymist?\n_Alch._ O ho, now thou callest me Master, when I touch thee to the\nquick, now I have found where thy bridle is, wait a little, and by and\nby thou shalt sing my song, and he began to speak to him, as it were\nangerly, Art thou that Mercury of Philosophers? _Merc._ (as if he were\nafraid answered) I am Mercury, my Master. _Alch._ Why therefore wilt\nnot thou obey mee? and why could not I fix thee? _Merc._ O my noble\nMaster, I beseech thee pardon mee, wretch that I am, I did not know\nthat thou wast so great a Philosopher. _Alch._ Didst not thou perceive\nthis by my operations, seeing I proceeded so Philosophically with thee?\n_Merc._ So it is, my noble Master, although I would hide my selfe, yet\nI see I cannot from so honourable a Master as thou art. _Alch._ Now\ntherefore dost thou know a Philosopher? _Merc._ Yea, my Master, I see\nthat your worship is a most excellent Philosopher. _Alch._ (being glad\nat his heart saith) truly now I have found what I sought for. (Again\nhe spake to Mercury with a most terrible voice:) Now go to, be now\ntherefore obedient, or else it shall be the worse for thee. _Merc._\nWillingly, my Master, if I am able, for now I am very weake. _Alch._\nWhy dost thou now excuse thy selfe? _Merc._ I doe not, my Master, but\nI am faint and feeble. _Alch._ What hurts thee? _Merc._ The Alchymist\nhurts mee. _Alch._ What, dost thou still deride mee? _Merc._ O Master,\nno, I speak of the Alchymist, but thou art a Philosopher. _Alch._ O\nwel, well, that is true, but what hath the Alchymist done? _Merc._ O\nmy Master, hee hath done many evill things to mee, for hee hath mixed\nmee, poor wretch as I am, with things contrary to mee: from whence I\nshall never bee able to recover my strength, and I am almost dead,\nfor I am tormented almost unto death. _Alch._ O thou deservest those\nthings, for thou art disobedient. _Merc._ I was never disobedient to\nany Philosopher, but it is naturall to mee to deride fools. _Alch._\nAnd what dost thou think of mee? _Merc._ O Sir, you are a great man,\na very great Philosopher, yea greater then _Hermes_ himselfe. _Alch._\nTruly so it is, I am a learned man, but I will not commend my selfe,\nbut my Wife also said to mee, that I am a very learned Philosopher, she\nknew so much by me. _Merc._ I am apt to beleeve thee, for Philosophers\nmust be so, who by reason of too much wisdome, and pains fall mad.\n_Alch._ Goe to then, tell me therefore what I shall doe with thee;\nhow I shall make the Philosophers Stone of thee. _Merc._ O my Master\nPhilosopher, I know not, Thou art a Philosopher, I am a servant of the\nPhilosophers, they make of me what they please, I obey them as much as\nI am able. _Alch._ Thou must tell mee how I must proceed with thee,\nand how I may make of thee the Philosophers Stone. _Merc._ If thou\nknowest, thou shall make it, but if thou knowest not, thou shalt doe\nnothing, thou shalt know nothing by mee, if thou knowest not already\nmy Master Philosopher. _Alch._ Thou speakest to mee as to some simple\nman, perhaps thou dost not know that I have worked with Princes, and\nwas accounted a Philosopher with them. _Merc._ I am apt to beleeve thee\nmy Master, for I know all this very wel, I am yet foul, and unclean\nby reason of those mixtures that thou hast used. _Alch._ Therefore\ntell mee, art thou the Mercury of Philosophers? _Merc._ I am Mercury,\nbut whether or no the Philosophers, that belongs to thee to know.\n_Alch._ Do but tell me if thou art the true Mercury, or if there be\nanother. _Merc._ I am Mercury, but there is another, and so he vanished\naway. The Alchymist cries out and speaks, but no body answers him.\nAnd bethinking himselfe saith: Surely I am an excellent man, Mercury\nhath been pleased to talke with mee, surely hee loves mee: and then\nhe began to sublime Mercury, distil, calcine, make Turbith of him,\nprecipitate, and dissolve him divers wayes, and with divers waters,\nbut as hee laboured in vain before, so now also he hath spent his\ntime, and costs to no purpose. Wherefore at last hee begins to curse\nMercury, and revile Nature because shee made him. Now Nature when she\nheard these things called Mercury to her, and said to him: What hast\nthou done to this man? Why doth he curse and revile me for thy sake?\nWhy dost not thou doe what thou oughtest to doe? But Mercury modestly\nexcuseth himself. Yet Nature commands him to be obedient to the sons\nof Wisdome, that seek after him. Mercury promiseth that he will, and\nsaith: Mother Nature, but who can satisfie fools? Nature went away\nsmiling: but Mercury being angry with the Alchymist goes also unto his\nown place. After a few days it came into the Alchymists mind, that\nhe omitted something in his operations, and again hee hath recourse\nto Mercury, and now resolves to mix him with hogs dung; but Mercury\nbeing angry that he had falsly accused him before his mother Nature,\nsaith to the Alchymist, What wilt thou have of me thou foole? Why\nhast thou thus accused mee? _Alch._ Art thou he that _I_ have longed\nto see? _Merc._ _I_ am, but no man that is blind can see mee. _Alch._\n_I_ am not blind. _Merc._ Thou art very blind, for thou canst not see\nthy selfe, how then canst thou see mee? _Alch._ O now thou art proud,\n_I_ speak civilly to thee, and thou contemnest mee: thou dost not know\nperhaps that I have worked with many Princes, and was esteemed as a\nPhilosopher amongst them. _Merc._ Fools flock to Princes Courts, for\nthere they are honoured, and fare better then others. Wast thou also\nat the Court? _Alch._ O thou art a devill, and not a good Mercury, if\nthou wilt speak thus to Philosophers: for before thou didst also seduce\nme thus. _Mer._ Dost thou know Philosophers? _Alch._ I my self am a\nPhilosopher. _Merc._ Behold our Philosopher (smiling said: and began\nto talke further with him saying) My Philosopher, tell mee therefore\nwhat thou seekest after, and what thou wilt have, what dost thou desire\nto make? _Alch._ The Philosophers stone. _Merc._ Out of what matter\ntherefore wilt thou make it? _Alch._ Of our Mercury. _Merc._ O my\nPhilosopher, now I wil leave you, for I am not yours. _Alch._ O thou\nart but a devill, and wilt seduce mee. _Merc._ Truly my Philosopher\nthou art a devill to mee, not I to thee: for thou dost deale most\nsordidly with mee, after a devillish manner. _Alch._ O what doe I hear?\nthis certainly is a devill indeed, for I do all things according to the\nwritings of Philosophers, and know very well how to work. _Merc._ Thou\nknowest very well, for thou dost more then thou knowest, or readst of:\nfor the Philosophers said, that Nature is to be mixed with Natures;\nand they command nothing to bee done without Nature; but thou dost mix\nmee with almost all the sordidst things that bee, as dung. _Alch._ I\ndoe nothing besides Nature; but I sow seed into its own earth, as the\nPhilosophers have said. _Merc._ Thou sowest mee in dung, and in time\nof harvest I do vanish away, and thou art wont to reap dung. _Alc._\nYet so the Philosophers have wrote, that in the dunghill their matter\nis to be sought for. _Merc._ It is true what they have written; but\nthou understandest their letter, and not their sense, and meaning.\n_Alch._ Now happily I see that thou art Mercury; but thou wilt not obey\nmee. And he began to conjure him again, saying, _Vx Vx_. But Mercury\nlaughing answered, Thou shalt doe no good, my friend. _Alch._ They do\nnot speak without ground, when they say thou art of a strange nature,\ninconstant, and volatile. _Merc._ Dost thou say, that I am inconstant,\nI resolve thee thus, I am constant unto a constant Artificer; fixed\nto him, that is of a fixed mind, but thou, and such as thou art, are\ninconstant, running from one thing unto another, from one matter unto\nanother. _Alch._ Tell me therefore if thou art that Mercury, which the\nPhilosophers wrote of, which they said was, together with sulphur,\nand salt the principall of all things, or must I seek after another?\n_Mer._ Truly the fruit doth not fal far from the tree, but I seek not\nmine own praise, I am the same as I was, but my years are differing.\nFrom the beginning I was young, so long as I was alone, but now I am\nolder, yet the same as I was before. _Alch._ Now thou pleasest me,\nbecause now thou art older: for I alwaies sought after such a one,\nthat was more ripe, and fixed, that I might so much the more easily\naccord with him. _Merc._ Thou dost in vain look after mee in my old\nage, who didst not know mee in my youth. _Alch._ Did not I know thee,\nwho have worked with thee divers wayes, as thou thy selfe hast said?\nand yet I will not leave off till I have made the Philosophers Stone.\n_Merc._ O what a miserable case am I in? What shall I do? I must now be\nmixed again with dung, and be tormented. O wretch that I am! I beseech\nthee good Master Philosopher, doe not mix me so much with hogs dung;\nfor otherwise I shall be undone, for by reason of this stink I am\nconstrained to change my shape. And what wilt thou have mee doe more?\nAm not I tormented sufficiently by thee? Doe not I obey thee? Doe not\nI mixe my self with those things thou wilt have me? Am I not sublimed?\nAm I not precipitated? Am I not made turbith? An Amalgama? A Past? Now\nwhat canst thou desire more of me? My body is so scourged, so spit\nupon, that the very stone would pity me: By vertue of me thou hast\nmilk, flesh, bloud, butter, oyl, water, and which of all the metalls,\nor mineral can do that which I do alone? and is there no mercy to be\nhad towards me? O what a wretch am I! _Alc._ O ho, it doth not hurt\nthee, thou art wicked, although thou turnest thy self inside out, yet\nthou dost not change thy selfe, thou dost but frame to thy selfe a new\nshape, thou dost alwaies return into thy first forme again. _Merc._\nI doe as thou wilt have me, if thou wilt have me be a body, I am a\nbody: if thou will have me be dust, I am dust, I know not how I should\nabase my self more, then when I am dust, and a shadow. _Alch._ Tell\nmee therefore what thou art in thy Center, and I will torment thee no\nmore. _Merc._ Now I am constrained to tell from the very foundation.\nIf thou wilt thou maist understand mee: thou seest my shape, and of\nthis thou needest not know further. But because thou askest mee of the\nCenter, my Center is the most fixed heart of all things, immortall,\nand penetrating: in that my Master rests, but I my selfe am the way,\nand the passenger, I am a stranger, and yet live at home, I am most\nfaithfull to all my companions, I leave not those that doe accompany\nmee; I abide with them, I perish with them. I am an immortall body: I\ndie indeed when I am slaine, but I rise againe to judgement before a\nwise Judge. _Alch._ Art thou therefore the Philosophers Stone? _Merc._\nMy mother is such a one, of her is born artificially one certain\nthing, but my brother who dwells in the fort, hath in his will what\nthe Philosophers desire. _Alch._ Art thou old? _Merc._ My mother begat\nmee, but I am older then my mother. _Alch._ What devill can understand\nthee, when thou dost not answer to the purpose? thou alwaies speakest\nRiddles. Tell mee if thou art that fountain of which _Bernard_ Lord\n_Trevisan_ writ? _Merc._ I am not the fountaine, but I am the water,\nthe fountaine compasseth mee about. _Alch._ Is gold dissolved in thee,\nwhen thou art water? _Merc._ Whatsoever is with mee I love as a friend;\nand whatsoever is brought forth with mee, to that I give nourishment,\nand whatsoever is naked, I cover with my wings. _Alch._ I see it is\nto no purpose to speak to thee, I ask one thing, and thou answerest\nanother thing: if thou wilt not answer to my question, truly I will goe\nto work with thee again. _Merc._ O master, I beseech thee be good to\nme, now I will willingly doe what I know. _Alch._ Tell mee therefore\nif thou art afraid of the fire. _Merc._ I am fire my selfe. _Alch._\nAnd why then dost thou fly from the fire? _Merc._ My spirit, and the\nspirit of the fire love one another, and whither one goes, the other\ngoes if it can. _Alch._ And whither dost thou goe, when thou ascendest\nwith the fire? _Merc._ Know that every stranger bends towards his own\ncountrey, and when he is returned from whence he came, hee is at rest,\nand alwaies returnes wiser, then he was when he came forth. _Alch._\nDost thou come back again sometimes? _Merc._ I doe, but in another\nforme. _Alch._ I do not understand what this is, nor any thing of the\nfire. _Merc._ If any one knew the fire of my heart, hee hath seen that\nfire (a due heat) is my meat: and by how much the longer the spirit\nof my heart feeds upon fire, it will be so much the fatter, whose\ndeath is afterward the life of all things, whatsoever they bee in this\nKingdome where I am. _Alch._ Art thou great? _Merc._ I am thus for\nexample, of a thousand drops I shall be one, out of one I give many\nthousand drops: and as my body is in thy sight, if thou knowest how to\nsport with mee, thou maist divide me into as much as thou wilt, and I\nshall be one again: What then is my spirit (my heart) intrinsecally,\nwhich alwaies can bring forth many thousands out of the least part?\n_Alch._ And how therefore must one deale with thee that thou maist be\nso? _Merc._ I am fire within, fire is my meat, but the life of the\nfire is aire, without aire the fire is extinguished; the fire prevails\nover the aire, wherefore I am not at rest, neither can the crude aire\nconstringe, or bind mee: adde aire to aire, that both may be one, and\nhold weight, join it to warme fire, and give it time. _Alch._ What\nshall bee after that? _Merc._ The superfluous shall be taken away, the\nresidue thou shalt burn with fire, put it into water, boyl it, after\nit is boyled thou shalt give it to the sick by way of physick. _Alch._\nThou saist nothing to my questions. I see that thou wilt only delude\nmee with Riddles. Wife, bring hither the hogs dung, I will handle that\nMercury some new wayes, untill hee tell mee how the Philosophers Stone\nis to bee made of him. Mercury hearing this begins to lament over the\nAlchymist, and goes unto his mother Nature: accuseth the ungratefull\noperator. Nature beleeves her son Mercury, who tells true, and being\nmoved with anger comes to the Alchymist, and calls him; Ho thou, Where\nart thou? _Alchym._ Who is that, thus calls mee? _Natura._ What dost\nthou with my son, thou fool thou? Why dost thou thus injure him? Why\ndost thou torment him? who is willing to doe thee any good, if thou\ncouldst understand so much. _Alch._ What devill reprehends me, so\ngreat a man, and Philosopher? _Nat._ O fool ful of pride, the dung of\nPhilosophers, I know all Philosophers, and wise men, and I love them,\nfor they love me, and doe all things for me at my pleasure, and whither\nI cannot goe they help me. But you Alchymists, of whose order thou also\nart one, without my knowledg, and consent, doe all things contrary unto\nme; wherefore it falls out contrary to your expectation. You think that\nyou deal with my sons rationally, but you perfect nothing; and if you\nwill consider rightly, you do not handle them, but they handle you: for\nyou can make nothing of them, neither know you how to do it, but they\nof you when they please, make fooles. _Alch._ It is not true: I also am\na Philosopher, and know well how to worke, I have been with more then\none Prince, and was esteemed a Philosopher amongst them, my wife also\nknows the same, and now also I have a manuscript, which was hid some\nhundreds of years in an old wall, now I certainly know I shall make\nthe Philosophers Stone, as also within these few dayes it was revealed\nto mee in a dreame. O I am wont to have true dreams; Wife thou knowest\nit! _Natur._ Thou shalt doe as the rest of thy fellowes have done, who\nin the beginning know all things, and thinke they are very knowing,\nbut in conclusion know nothing. _Alch._ Yet others have made it of\nthee (if thou art the true Nature.) _Nat._ It is true, but only they\nthat knew me, and they are very few. But hee which knowes mee doth not\ntorment my Sons; nor disturbe mee, but doth to mee what hee pleaseth,\nand increaseth my goods, and heals the bodies of my sons. _Alch._\nEven so do I. _Natur._ Thou dost all things contrary to mee, and dost\nproceed with my Sonnes contrary to my will: when thou shouldst revive,\nthou killest; when fix, thou sublimest; when calcine, thou distillest;\nespecially my most observant Sonne Mercury, whom thou tormentest with\nso many corrosive waters, and so many poisonous things. _Alch._ Then I\nwill proceed with him sweetly by digestion only. _Natur._ It is well\nif thou knowest how to doe it, but if not, thou shalt not hurt him,\nbut thy selfe, and expose thy selfe to charges, for it is all one with\nhim, as with a gem, which is mixed with dung, that is alwaies good,\nand the dung doth not diminish it, although it be cast upon it, for\nwhen it is washed, it is the same gemme as it was before. _Alch._ But\nI would willingly know how to make the Philosophers Stone. _Natur._\nTherefore doe not handle my Son in that fashion: for know, that I\nhave many Sonnes, and many Daughters, and I am ready at hand to them\nthat seek mee, if they bee worthy of mee. _Alch._ Tell me therefore\nwho that Mercury is? _Nat._ Know that I have but one such Sonne, and\nhee is one of seven, and hee is the first; and hee is all things, who\nwas but one; hee is nothing, and his number is entire; in him are the\nfoure Elements, and yet himselfe is no Element; he is a spirit, and\nyet hath a body; he is a man, and yet acts the part of a woman; hee\nis a child, and yet bears the armes of a man; hee is a beast, and yet\nhath the wings of a bird; hee is poison, yet cureth the leprosie; he\nis life, yet kills all things; hee is a King, yet another possesseth\nhis Kingdome; hee flyeth from the fire, yet fire is made of him; hee\nis water, yet wets not; hee is earth, yet hee is sowed; hee is aire,\nyet lives in water. _Alch._ Now I see that I know nothing, but I dare\nnot say so, for then I should lose my reputation, and my neighbors\nwill lay out no more money upon mee, if they should know that I know\nnothing: yet I will say that I doe certainly know, or else no body\nwill give mee so much as bread: for many of them hope for much good\nfrom mee. _Natur._ Although thou shouldst put them off a great while,\nyet what will become of thee at last? and especially if thy neighbours\nshould demand their charges of thee again? _Alch._ I will feed all of\nthem with hope, as much as possibly I can. _Natur._ And then what wilt\nthou doe at last? _Alch._ I will try many ways privately: if either\nof them succeed, I will pay them; if not, I will goe into some other\nfar Country, and doe the like there. _Natur._ And what will become of\nthee afterward? _Alch._ Ha, ha, ha, there bee many countryes, also many\ncovetous men, to whom I will promise great store of Gold, and that in a\nshort time, and so the time shall passe away, till at last either I, or\nthey must die Kings, or Asses. _Natur._ Such Philosophers deserve the\nhalter: fie upon thee, make hast and be hanged, and put an end to thy\nself, and thy Philosophy; for by this meanes thou shalt neither deceive\nmee, thy neighbour, or thy self.\n\n\n\n\n[Illustration: *decorative divider*]\n\nA TREATISE OF SVLPHVR:\n\n\n\n\n_The Preface._\n\n\nCOURTEOUS READER,\n\nSeeing I might not write more cleerly, then other ancient Philosophers\nhave wrote; haply thou mayst not bee satisfied with my writings:\nespecially since thou hast so many other bookes of Philosophers already\nin thy hands: but beleeve me, neither have I any need to write books,\nbecause I seek neither profit, nor vain glory by them; therefore I doe\nnot publish who I am. Those things which I have now publisht for thy\nprofit, and advantage, seem to mee to be more then enough; I purpose\nthat other things, which remain, shall bee referred to the book of\nHarmony, where I have largely treated of naturall things: yet by the\nperswasion of some friends I must needs also write this Treatise of\nSulphur; in which whether it be needfull to adde any thing to what\nis written before, I know not. Yea, neither shall this satisfie thee,\nif the writings of so many Philosophers cannot satisfie thee: And\nespecially, if the daily operation of Nature bee not a sufficient\nexample, no other examples shall doe thee good. For if thou wouldst\nconsider with a mature judgement, how Nature works, thou wouldst not\nhave need of so many volumes of Philosophers: because in my judgement\nit is better to learn of Nature the Mistris, then of her scholars.\nThou hast enough in the Preface of the book of the Twelve Treatises,\nas also in the First Treatise it self, because in this Art there be\nso many, and so great books to bee found, that they rather hinder,\nthen help those that are studious of this Art: and so indeed it seems\nto be, because the Writings of Philosophers are out of that little\nSchedule of _Hermes_ grown up unto so great, and erroneous a Labyrinth,\nand daily doe decline into obscurity: And this I beleeve is done only\nby envious Philosophers, when as the ignorant doe not well know what\nought to be added, or left out, if haply the Authours hand cannot\nwell be read. If in any Science, or Art it doth much help, or hurt\nto have one word lacking, or added, then much more in this: As for\nexample: It is written in one place: _Then mix these waters together_,\nanother addes _Not_, hee indeed added but a little, and yet by this he\nturned the whole Chapter quite contrary: yet let the diligent Student\nknow, that a Bee doth gather honey out of poisonous hearbs. But if he\njudgeth what hee reads, according to the possibility of Nature, hee\nwill easily get beyond all the Sophistry of Philosophers: yet let him\nnot give over reading, because one booke explaines another. And by\nthis meanes I understood that the bookes of _Geber_ the Philosopher\n(and who could know it, but they that read other Authours?) are so\nwonderfully enchanted, that they cannot possibly be understood, unlesse\nthey be read over a thousand times, and this also by a witty Reader;\nfooles must bee utterly excluded from reading of them. There bee indeed\nmany that undertake to interpret him as they doe other Authors; but\nI see their explication is more difficult then the text: My advice\nis, that thou dost persist in the text, and whatsoever thou readest\napply to the possibility of Nature; and in the first place enquire\ndiligently what Nature is. All indeed write, that shee is a thing of\nsmall account, easy, common; and indeed it is true, but it should have\nbeen added, that shee is so unto wise men. The wise man knows her to\nbe amongst dung, and the ignorant man doth not beleeve her to bee in\ngold. And all these men, which have made such hard bookes, if they\nwere now ignorant of the Art, but must find it out of such bookes\n(which books indeed are very true) would with more difficulty find it\nout, then men, that in these days search into the art, doe. I will not\ncommend mine owne Writings, hee shall judge of them that shall apply\nthem to the possibility, and course of Nature; and if by my Writings,\nCounsell, Examples, hee shall not know the operation of Nature, and her\nministring vitall spirits constringing the aire, as also the subject\nof the first matter, hee will scarce understand them by _Raimundus\nLullius_. It is a hard thing to beleeve that spirits have such a power\nand force in the belly of the wind. This Wood I also am constrained\nto goe through, and also I have helped to multiply it, yet in such a\nmanner as my plants shall be signes, a light, and guides to the true\nSons of Art, and Students in this sacred Science, that are willing to\ngoe through this Wood; for my plants are as it were corporeall. Those\ntimes are now past, when fidelity amongst friends flourished, and this\nArt was communicated by word of mouth; but now it is not obtained but\nby the inspiration of the most high God alone. Therefore let not him\nthat searcheth diligently, and fears God despaire. If he seeks after\nit, hee shall find it. Because it is more easily obtained from God,\nthen from man: for hee is a God of infinite compassion, and knowes\nnot how to forsake him that puts his trust in him; with him there is\nno respect of persons; the contrite and humble heart hee will not\ndespise, and hee hath taken compassion upon mee, the most unworthy of\nhis creatures; whose power, goodness, unspeakable compassion which\nhe hath vouchsafed to shew to mee, I am not able to expresse: but if\nI am able to give no better thankes, yet I shall not cease with my\npen to set forth his praise for ever. Bee of good courage therefore,\nCourteous Reader, and hee will also not deny this favour to thee, if\nthou puttest thy whole trust in him, worship him, and call upon him,\nhee will open to thee the gate of Nature; then thou shalt see how most\nplainly Nature works. Know for certain that Nature is most plain, and\nsimple, and delights in nothing so much as in plainnesse; and beleeve\nmee, whatsoever in Nature is more noble, by so much also the more easy,\nand plain it is, because all truth is plain, and simple: God the most\nHigh Creator of all things put nothing that is hard, or difficult in\nNature. If thou wilt therefore imitate Nature, let mee perswade thee\nto abide in the simple way of Nature; and thou shalt find all good\nthings. But if neither my writings, nor advise pleaseth thee, then go\nto other authors. Wherefore I write not great Volumes that thou maist\nnot lay out too much money, or time upon them, but maist read them over\nquickly, and bee at the more leisure to have recourse to other authors:\nand cease not to seek, for to him that knocks, it shall bee opened.\nNow those times are coming, in which many secrets of Nature shall bee\nrevealed. Now that fourth Monarchy of the North is about to begin:\nNow the times are at hand; the Mother of Sciences will come: greater\nthings shall bee discovered then hath been done in these three last\npast Monarchies. Because this Monarchy (as the Ancients have foretold)\nGod will plant by one of his Princes, being enriched with all manner\nof vertues, whom haply times have already brought forth. For wee have\nin this Northerne part a most wise Prince, and most warlike, whom none\nof the Monarchs doth goe beyond in victories, or excell in humanity,\nand piety. In this Northerne Monarchy God the maker of all things, will\nwithout doubt bring to light greater secrets in Nature, then in those\ntimes, when Pagan, and Tyrant Princes reigned. But the Philosophers\nreckon these Monarchies, not according to the powerfulnesse of them,\nbut according to the corners of the world: the first was Easterne, the\nnext Southerne; this which they now possesse is Westerne: the last\nwhich they expect in this Northerne part is Northerne: but of these\nfurther in my booke of Harmony. In this Northern Monarchy, where the\nattractive pole is (as the _Psalmist_ speaks) Mercy and Truth are met\ntogether; Peace, and Justice shall kisse each other; Truth shall rise\nout of the earth, and Justice shall looke from heaven. One sheepfold,\nand one Shepheard. Many Arts without envy: All which I doe earnestly\nexpect. Doe thou also, Courteous Reader, call upon, love, feare God,\nread over my Writings diligently, and then thou maist foretell to thy\nselfe good things. And if thou shalt, through the favour of God, and\nthe help of Nature (whom thou must imitate) arrive to the desired haven\nof this Monarchie; then thou shalt see, and say that all things that I\nhave said to thee, are good, and true.\n\n _Farewell._\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF\n SVLPHVR:\n _The second Principle._\n\n\nSulphur is not the last amongst the Principles, because it is a part\nof the Metall; yea and the principall part of the Philosophers Stone:\nand many wise men have left in writing divers, and very true things\nof Sulphur. Yea _Geber_ himself in his first book of the highest\nperfection, _cha._ 28. saith: Through the most High God it illuminates\nevery body: because it is light from light, and Tincture. But before\nwee treate of it, it seems good to us to first describe the originall\nof the Principles; especially since of old, Sulphur hath been accounted\nthe chiefest of the Principles. Now very few have hitherto shewed\nwhence the Principles arise, and it is a hard thing to judge of any of\nthe Principles, or anything else, whose originall, and generation is\nunknowne: what can a blind man judg of a colour? What our predecessors\nhave omitted, that have wee purposed in this Treatise to supply.\n\nNow the Principles of things, especially of Metalls, according to the\nancient Philosophers are two, Sulphur; and Mercury: but according\nto the latter Philosophers, three, Sal, Sulphur, and Mercury. Now\nthe originall of these Principles are the foure Elements; with the\noriginall of which also wee will first begin. Therefore let them that\nare Students in this sacred science know, that there are four Elements,\nand that every one of these foure hath in its Center another Element,\nby which it is elementated: and these are the four statues of the\nworld, separated from the Chaos in the creation of the world by divine\nwisdome; and these uphold the fabrick of the world by their contrary\nacting, in equality, and proportion, and also by the inclination of\ncelestiall vertues, bring forth all things, that are within, and upon\nthe earth: but of these in their places: here we will returne to our\npurpose; and first of the Element that is neerest, _viz._ the Earth.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF\n The ELEMENT of the\n EARTH.\n\n\nThe Earth is of great worth in its quality, and dignity: in this\nElement, the other three, especially the fire, rest. It is the most\nexcellent Element to conceale, and discover those things which are\nintrusted to it: it is grosse, and porous, heavy in respect of its\nsmallnesse, but light in respect of its Nature; it is also the Center\nof the world, as also of the other Elements; through its Center passeth\nthe axell tree of the world, and of both poles. It is porous, as wee\nsaid, as a spunge, and brings forth nothing of it selfe, but all things\nwhatsoever the other three distil, and project into it, it receives,\nkeeps all things that are to be kept, brings to light all things that\nare to be brought to light. It brings forth (as wee said before)\nnothing of it selfe, but it is the receptacle of other things, and it\nis that, in which every thing that is brought forth, doth abide, and\nby heat of motion is putrefied in it, and is multiplied by the same,\nthe pure being separated from the impure: That which is heavy in it is\nhid, and the heat drives that which is light unto its superficies. It\nis the nurse, and matrix of all seed, and commixtion. It can indeed\ndoe nothing else, then preserve the seed, and what is made of it, till\nit be ripe. It is cold, dry, tempered with water; visible without,\nand fixed; but within invisible, and volatile. It is a virgin, and\nthe _Caput Mortuum_ left after the creation of the world, which shall\nhereafter at divine pleasure bee calcined, after extraction of its\nmoisture, that of it a new Crystalline Earth may be created. Also this\nElement is divided into a pure part, and an impure. The water makes\nuse of the pure to bring forth things, but the impure remains in its\nglobe. This Element is the hiding place, and mansion of all treasure.\nIn its Center is the fire of hell, preserving this fabrick of the world\nin its being; and this by the expression of water into the aire. That\nfire is caused, and kindled by the _primum Mobile_, and the influences\nof the Stars: the heat of the Sunne tempered with the aire meets with\nthis heat for the ripening, and drawing up of those things, which are\nalready conceived in its Center. Moreover the Earth partakes of fire,\nwhich is the intrinsecall part of it, neither is it purified but in\nthe fire: and so every Element is purified with its intrinsecall part.\nNow the Intrinsecall part, or inside of the Earth, or its Center is\nthe highest purity mixed with fire, where nothing can rest: It is as\nit were an empty place, into which all the other Elements doe project\ntheir vertues, as hath been spoken in the book of the Twelve Treatises.\nAnd thus much of the Element of Earth, which wee have called a Spunge,\nand the receptacle of other things, which serveth for our purpose.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF\n The ELEMENT of\n WATER.\n\n\nWater is the heaviest Element, full of unctuous flegme, and it is an\nElement more worthy in its quality then the Earth, without, volatile,\nbut within fixed, it is cold, and moist, and tempered with the aire:\nit is the sperm of the world, in which the seed of all things is\nkept: it is the keeper of the seed of every thing. Yet wee must know,\nthat the Seed is one thing, and the Sperme another: the Earth is the\nreceptacle of the Sperme, but Water is the receptacle of the Seed.\nWhatsoever the Aire doth distill into the Water, by means of the fire,\nthe same doth the water convey to the Earth. Sometimes the sperme\nlackes sufficiency of seed, for want of heat which should digest it;\nfor there is alwayes plenty of Sperm, expecting Seed, which by the\nimagination of fire through the motion of the Aire it carryes into its\nmatrix: and sometimes there being lack of Seed, the Sperme enters,\nbut it goeth forth againe without fruit: but of this more at large\nhereafter in the third Treatise of Principles, _viz._ in that of Salt.\nIt happens sometimes in Nature, that the Sperme enters into the matrix\nwith a sufficiency of Seed; but the matrix being indisposed, by reason\nof being filled with offensive, sulphureous, & flegmatick vapors, doth\nnot conceive, neither doth that come to passe that should. Also nothing\nis properly in this Element, but only as it is wont to bee in the\nSperm. It is delighted chiefly in its own motion, which is made by the\nAire, and it is apt to mixe with things by reason of its superficiall,\nvolatile body. It is, as wee said before, the receptacle of all manner\nof Seed: in it the Earth is easily purified, and resolved; and the\nAire is congealed in it, and is joined with it radically. It is the\nmenstruum of the world, which penetrating the Aire, by means of heat,\ndrawes along with it selfe a warm vapour, which causeth a naturall\ngeneration of those things, which the Earth, as a matrix is impregnated\nwithall, and when the matrix receives a due proportion of Seed, of what\nkind soever, it proceeds, and Nature workes without intermission to\nthe end; but the remaining moisture, or Sperme falls to the side, and\nby vertue of the heat in the Earth is putrefied (that which is cast to\nthe side) and of that afterwards are generated other things, as small\nvermine, and wormes. The Artificer of a quicke wit may indeed see in\nthis Element, as it were out of Sperme, divers wonders of Nature; but\nit will be needfull to take that Sperm, in which the Astrall Seed in a\ncertaine proportion is already imagined, or conceived; because Nature\nmakes, and produceth pure things by the first putrefaction, but by the\nsecond farre more pure, worthy, and noble; as thou hast an example in\nwood, which is vegetable, where in the first composition Nature maketh\nwood, but when that is after maturity corrupted, it is putrefied, and\nof it worms are bred, and such kind of vermine as they are, which have\nboth life, and sight: for it is manifest, that a sensible thing is\nalwaies more worthy then a vegetable: for to the organs of sensible\nthings much more subtile, and purer matter is required: But to return\nto our purpose.\n\nThis Element is the Menstruum of the world, and is divided into three\nsorts, _viz._ pure, purer, and most pure. Of the most pure substance\nof it the Heavens are created, the purer is resolved into Aire, but\nthe pure, plaine, and grosse remains in its sphere, and by divine\nappointment, and operation of Nature doth preserve and keep every thing\nthat is subtile. It makes one globe together with the Earth: it hath\nalso its Center in the heart of the Sea: it hath one axell tree and\npole with the earth, by which all courses, and fountaines of water\nissue forth, which afterward increase, and grow up into great rivers.\nBy these issuing forth of waters the Earth is preserved from burnings,\nand with this moistning the universall Seed is carryed forth through\nthe pores of the whole Earth, which thing is caused through heat, and\nmotion. Now it is manifest that all courses of Waters return into the\nheart of the Sea; but whither afterward they run is not known to every\nbody. There be some that think that all rivers, water, and springs\nwhich have their course into the sea, do proceed from the stars, who,\nwhen they know no other reason why the sea should not increase, and bee\nfuller, by reason of them, say that these Waters are consumed in the\nheart of the sea. But this Nature will not admit of, as wee have shewed\nwhen we spake of the Rain. The stars indeed cause, but doe not generate\nWater; seeing nothing is generated but in its owne like of the same\nspecies: Now the Stars consist of Fire, and Aire; how then should they\ngenerate Waters? And if it were so, that some Starre should generate\nWaters, then necessarily also must others generate Earth, and also\nothers other Elements: because this fabrick of the world is so upheld\nby the four Elements, that one may not exceed another in the least\nparticle, but they strive one with the other in an equall ballance;\nfor otherwise if one should exceed the other, destruction would ensue.\nYet let every one persevere in what opinion hee please, it is thus\nshewed to us by the light of Nature, that this fabrick of the world is\npreserved by these four Elements, their equality being proportioned\nby the great God, and one doth not exceed the other in its operation.\nBut the Waters upon the basis of the Earth are contained as it were in\nsome vessell from the motion of the Aire, and towards the Articke pole\nare by it constringed, because there is no _vacuum_, or vacuity in the\nworld: for this cause is there in the Center of the Earth the fire of\nhell, which the Archeus of Nature doth govern.\n\nFor in the beginning of the Creation of the world, the great and\ngood God out of the confused Chaos, in the first place exalted the\nquintessence of the Elements, & that is made the utmost bound of all\nthings: then he lifted up the most pure substance of fire above all\nthings, to place his most Sacred Majesty in, and set and established\nit in its bound. In the Center of the chaos (by the good pleasure\nof Gods infinite wisdom) that Fire was kindled, which afterward did\ndistil those most pure waters. But because now that most pure fire\nhath obtained the place of the Firmament, together with the throne of\nthe most high God, the waters are condensed under that Fire: and that\nthey might be the more strongly fortified, & setled, the fire that is\ngrosser then the former, was then raised (this by means of the Centrall\nFire) and remained in the sphere of Fire under the Waters: and so the\nWaters are congealed, and shut up betwixt two Fires in the heavens. But\nthat Centrall Fire never ceaseth, but distilling more Waters, and those\nlesse pure, did resolve them into Aire, which also abides under the\nsphere of Fire in its proper sphere, and is enclosed by the Element of\nFire, as with a sure, and strong foundation; and as the Waters of the\nHeavens, cannot goe beyond that supercelestiall Fire, so the Element\nof Fire cannot go beyond the Waters of the Heavens, neither can the\nAire go beyond, or be exalted above the Element of Fire. As for the\nWater, and the Earth, they remained in one globe, because they have\nno place in the Aire, except that part of the Water, which the Fire\ndoth resolve into Aire, for the daily fortifying of this fabricke of\nthe world. For if there had been a vacuity in the Aire, then all the\nWaters had distilled, and been resolved into Aire: but now the sphere\nof the Aire is full, and is alwaies filled through the distilling\nWaters, by the continuall Centrall heat, so that the rest of the\nWaters are by the compression of the Aire rolled round the Earth, and\nwith the Earth make up the Center of the world; and this operation is\nperformed dayly, and so also this world is fortified daily, and shall\nfor ever bee naturally preserved from corruption, unlesse it bee the\ngood pleasure of the most High Creator (whose will is absolute) that\nit shall be otherwise. Because that Centrall Fire never ceaseth to\nbee kindled by the universall motion, and influence of the heavenly\nvertues, and so to warm the Waters; neither shall the Waters cease to\nbee resolved into Aire; neither shall the Aire cease to compresse, and\nkeep down the residue of the Waters with the Earth, and so to contain\nthem in the Center, that they may not bee moved out of their Center:\nthus even in a naturall manner this world is made, and continued\nthrough the mighty wisdome of God; and so according to the example\nof this it is necessary that all things in the world bee naturally\nmade. We are willing to discover to thee further this creation of this\nfabricke of the world, that thou maist know that the foure Elements\nhave a naturall sympathy with the superior, because they were made\nout of one and the same Chaos: but they are governed by the superior,\nas the more worthy; and from thence came this obedience into this\nsublunary place. But know that all those things were naturally found\nout by the Philosopher, as shal be shewed in its own place. Now to our\npurpose concerning the Courses of Waters, and the ebbing & flowing of\nthe Sea, how by the polarie Axell tree they are carryed from one pole\nto another. There are two Poles, the one is Artick, and in that part\nthat is superior, and Northerne, but the other Antarticke under the\nEarth, and in the Southerne part. The Articke pole hath a magneticke\nvertue of attracting, but the Antarticke pole hath a magneticke vertue\nof expelling, or driving from: and this Nature holds forth to us in the\nexample of the Loadstone. The Articke pole therefore drawes Waters by\nthe Axell-tree, which after they are entred in, break forth again by\nthe Axell tree of the Antarticke pole: and because the Aire doth not\nsuffer an inequality, they are constrained to return to the Articke\npole, their Center, and so continually to observe this Course. In which\nCourse from the Articke pole, to the Antarticke pole by the midle,\nor Axell-tree of the world, they are dispersed through the pores of\nthe Earth, and so according to more or lesse do springs arise, and\nafterward meeting together increase, and become to be rivers, and\nare again returned thither, from whence they came out; and this is\nuncessantly done through the universall motion. Some (as I said before)\nbeing ignorant of the universall motion, and the operations of the\npoles say that these Waters are consumed in the heart of the sea, and\ngenerated by the stars, which produce, and generate no materiall thing,\nimpressing only vertues, and spirituall influences, which cannot give\nany weight to things. Waters therefore are not generated; but know\nthat they come forth from the Center of the Sea, through the pores\nof the Earth into the whole world. From these naturall Conclusions,\nor Principles Philosophers have found out divers instruments, and\nconveyances of Waters, as also fountaines, since it is known, that\nWaters cannot naturally ascend higher then that place is, from whence\nthey come; and unlesse it were so in Nature, Art could never doe it,\nbecause Art imitates Nature; and that which is not in Nature cannot\nsucceed by Art; for Water, as I said before, doth not ascend higher\nthen the place from whence it was taken: thou hast for an example that\ninstrument, with which Wine is drained out of a barrell.\n\nTo conclude therefore, know that Springs, or breakings forth of Water\nare not generated of Stars, but that they come from the Center of the\nSea, whither they return, and that thus they observe a continuall\nmotion. For if this were not so, nothing at all either in the earth,\nor upon the earth could be generated, yea the ruine of the world would\nof necessity follow. But lest it may bee objected, that in the Sea all\nWaters are salt, and that the Waters of Springs are sweet: Know, that\nthis is the reason, because that Water distills through the pores of\nthe Earth, and passing many miles through narrow places, and through\nsands, the saltnesse being lost, is made sweet: After the example of\nwhich Cisterns are found out. There are also in some places greater\nand larger pores, and passages, through which salt Water breaks\nthrough, where afterwards are made salt pits, and fountains, as at\n_Halla_ in _Germany_. Also in some places the Waters are constringed\nwith heat, and the salt is left in the sands, but the Water sweats\nthrough other pores, as in _Polonia_, at _Wielicia_, and _Bochia_: So\nalso when Waters passe through places, that are hot, sulphureous, and\ncontinually burning, they are made hot, from whence Bathes arise: for\nthere are in the bowells of the Earth places, in which Nature distills,\nand separates a sulphureous Mine, where, by the Centrall Fire it is\nkindled. The Water running through these burning places, according to\nthe neernesse or remotenesse are more or lesse hot, and so breaks forth\ninto the superficies of the Earth, and retains the tast of Sulphur,\nas all broth doth of the flesh, that is boiled in it. After the same\nmanner it is, when Water passing through places where are Mineralls,\nas Copper, Allum, doth acquire the savour of them. Such therefore\nis the Distiller, the Maker of all things, in whose hands is this\nDistillatory, according to the example of which all distillations have\nbeen invented by Philosophers; which thing the most High God himself\nout of pity, without doubt, hath inspired into the sons of men: and he\ncan, when it is his holy will, either extinguish the Centrall Fire, or\nbreak the vessell, and then there will be an end of all. But since his\ngoodnesse doth intend the bettering of all things, hee will at length\nexalt his most sacred Majesty, and raise up higher the purest Fire of\nall, which is higher then the Waters of the Heavens which are above the\nFirmament, and will give it a stronger degree of heat then the Centrall\nFire, that all the Waters may bee exhaled up into the Aire, and the\nEarth be calcined, and so the Fire, all the impurity being consumed,\nwill make the Waters of the purified Earth, being circulated in the\nAire, to be more subtile, and will (if wee may thus speak in a way of\nPhilosophy) make a world much more excellent.\n\nTherefore let all the Searchers of this Art know, that the Earth, and\nWater make one globe, and being together make all things, because they\nare tangible Elements, in which the other two being hid doe work.\nThe Fire preserves the Earth, that it bee not drowned, or dissolved:\nthe Aire preserves the Fire that it bee not extinguished: the Water\npreserves the Earth that it bee not burnt. It seemed good to us to\ndescribe these things, as conducing to our purpose, that the studious\nmay know, in what things the foundations of the Elements consist, and\nhow Philosophers have observed their contrary actings; joining Fire\nwith Earth, and Aire with Water: although when they would doe any\nexcellent thing, they have boiled Fire in Water, considering that one\nblood is purer then another, as a tear is purer then urine. Let that\ntherefore suffice which we have spoken, _viz._ that the Element of\nWater is the Sperm, and Menstruum of the world, as also the receptacle\nof the Seed.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF\n The ELEMENT of\n AIRE.\n\n\nThe Aire is an entire Element, most worthy of the three in its quality,\nwithout, light, and invisible, but within, heavy, visible, and fixed,\nit is hot, and moist, and tempered with Fire, and more worthy then\nEarth, & Water. It is volatil, but may be fixed; and when it is fixed,\nit makes every body penetrable. Of its most pure substance the vitall\nspirits of living Creatures are made; that which is lesse pure is taken\nup into its proper sphere of the Aire; but the residue, _viz._ the\ngrosser part abides in the Water, and is circulated with the Water, as\nFire with Earth, because they are friendly the one to the other. It is\nmost worthy, as wee have said; and it is the true place of the Seed of\nall things: in it Seed is imagined, as in man, which afterward by the\ncirculating motion is cast into its own Sperm. This Element hath the\nform of entirenesse to distribute the Seed into Matrixes by the Sperm,\nand Menstruum of the world. In it also is the vitall spirit of every\nCreature, living in all things, penetrating, and constringing the seed\nin other Elements, as Males doe in Females. It nourisheth them, makes\nthem conceive, and preserveth them; and this daily experience teacheth,\nthat in this Element not only Mineralls, Animalls, or Vegetables live\nbut also other Elements. For wee see that all Waters become putrefied,\nand filthy if they have not fresh Aire: The Fire also is extinguished,\nif the Aire be taken from it: (Thence Chymists come to know how to\ndispose of their Fire into severall degrees by means of the Aire, and\nto order their registers according to the measure of the Air:) The\npores also of the Earth are preserved by Aire: In briefe, the whole\nstructure of the world is preserved by Aire. Also in Animalls, Man dies\nif you take Aire from him, &c. Nothing would grow in the world, if\nthere were not a power of the Aire, penetrating, and altering, bringing\nwith it selfe nutriment that multiplies. In this Element by vertue of\nthe Fire is that imagined Seed, which constringeth the Menstruum of the\nworld by its occult power, as in trees, and herbs, when through the\npores of the Earth, by the acting of the spirituall heat, there goeth\nforth a Sperm with the Seed, and the vertue of the Aire in a proportion\nconstringeth, and congeals it by drops; and so trees by growing day\nafter day, drop after drop, are at length raised to be great trees; as\nwee have treated in the book of the Twelve Treatises. In this Element\nare all things entire through the imagination of Fire; and it is full\nof divine vertue: for in it is included the Spirit of the most High,\nwhich before the Creation was carryed upon the Waters, as saith the\nScripture, _And did fly upon the wings of the Wind_. If therefore it\nbee so, as indeed it is, that the Spirit of the Lord is carryed in it,\nwhy needs thou question but that he hath left his divine vertue in it?\nFor this Monarch is wont to adorn his dwelling places; hee hath adorned\nthis Element with the vitall spirit of every Creature: for in it is the\nseed of all things, dispersed, in which presently after the Creation\nwas (as wee said before) by the great Maker of all things included\nthat magneticke vertue which if it had not, it could not attract any\nnourishment, but so the Seed must be left in a small quantity, neither\nwould increase, or bee multiplyed; but as the Loadstone drawes to it\nself hard Iron (after the manner of the Articke pole, drawing waters\nto it selfe, as we have shewed in the Element of Water) so the Aire by\na Vegetable magnetick power, which is in the Seed, draws to it selfe\nthe nourishment of the Menstruum of the world, _i.e._ Water. All these\nthings are made by Aire, for that is the leader of the Waters, and the\noccult vertue thereof is included in all Seed for the attracting of\nradicall moisture, and this vertue is, as wee said before, alwaies the\n280^{th.} part in all Seed, as wee have shewed thee in the third of the\nTwelve Treatises. If therefore any one would successefully plant trees,\nlet him bee carefull that hee turne the attractive point towards the\nNorthern part; so hee shall never lose his labour: for as the Articke\npole drawes to it selfe the Waters, so the verticle point draws to it\nself Seed; and every attractive point doth answer to them. Thou hast an\nexample in all manner of Wood, whose attractive point doth naturally\ntend to the verticle point, and is drawne by it. For let a bowle of\nWood, if thou wilt know which is the superior point, be put into water,\nand let it sink (so that the water exceed the length of the Wood) thou\nshalt alwaies see that point rise up before the opposite part; for\nNature knows not how to erre in her office: but of these we shall treat\nfurther in our book called _Harmonia_, where wee shall speak more of\nthe magneticke vertue (although he shall bee easily able to understand\nthe Loadstone, to whom the nature of Metalls is knowne). Let this\nsuffice that wee have said, that this Element is the most worthy of the\nthree in which is Seed, and vitall spirit, or dwelling place of the\nsoule of every Creature.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF\n The ELEMENT of\n FIRE.\n\n\nFire is the purest, and most worthy Element of all, full of unctuous\ncorrosivenesse adhering to it, penetrating, digesting, corroding, and\nwonderfully adhering, without, visible, but within invisible, and\nmost fixed; it is hot, dry, and tempered with Aire. Its substance is\nthe purest of all, and its essence was first of all elevated in the\nCreation with the throne of divine Majesty, when the Waters of the\nHeavens were established, as we have said in the Element of Water: out\nof the lesse pure part of its substance the Angells were created; out\nof that which was lesse pure then that, being mixed with the purest\nAire, were the Sun, Moon and Stars created. That which is lesse pure\nthen that is raised up to terminate, and hold up the Heavens: but the\nimpure, and unctuous part of it is left, and included in the Center of\nthe Earth by the wise, and great Creator, for to continue the operation\nof motion, and this wee call Hell. All these Fires are indeed divided,\nbut they have a Naturall sympathy one towards another.\n\nThis Element is of all the most quiet, and like unto a charriot, when\nit is drawed, it runs, when it is not drawed, it stands still. It is\nalso in all things undiscernibly. In it are the reasons of life, and\nunderstanding, which are distributed in the first infusion of Mans\nlife, and these are called the rational soule, by which alone Man\ndiffers from other Creatures, and is like to God. This soule is of that\nmost pure Elementary Fire, infused by God into the vitall spirit, by\nreason of which Man after the Creation of all things was created into\na particular World, or Microcosme. In this subject God the Creator of\nall things put his seal, and Majesty, as in the purest, and quietest\nsubject, which is governed by the will, and infinite wisdome of God\nalone. Wherefore God abhors all impurity, nothing that is filthy\ncompounded, or blemished may come neer him, therefore no mortall man\ncan see God, nor come to him naturally: for that Fire which is in\nthe circumference of the Divinity, in which is carryed the Seale and\nMajesty of the Most High, is so intense, that no eye can penetrate\nit: for Fire will not suffer any thing that is compounded to come\nneer to it: for Fire is the death, and separation of any thing that\nis compounded. Wee have said that it is the most quiet subject (for\nso it is) or else it would follow (which so much as to thinke were\nabsurd) that God could not rest; for it is of most quiet silence,\nmore then any mans mind can imagine. Thou hast an example of this in\nthe Flint, in which there is Fire, and yet is not perceived, neither\ndoth appear, untill it be stirred up by motion, and kindled in it that\nit may appear: so the Fire in which is placed the sacred Majesty of\nour Creator, is not moved, unlesse it be stirred up by the proper will\nof the most High, and so is carryed where his holy Will is. There is\nmade by the Will of the supream Maker of all things a most vehement,\nand terrible motion. Thou hast an Example of this, when any Monarch of\nthis world sits in his pompe, What a quietnesse there is about him?\nWhat silence? and although some one of his Court doth more, the motion\nis only of some one, or other particular man, which is not regarded.\nBut when the Lord himself moves, there is an universall stirre, and\nmotion, then all that attend on him, move with him. What then? when\nthat supream Monarch, the King of Kings, and Maker of all things\n(after whose example the Princes of the world are established in the\nearth) doth move in his own person of Majesty? What a stirre? What\ntrembling, when the whole guard of his heavenly Army move about him?\nBut some one may ask, How doe wee know these things, since heavenly\nthings are hid from Mans understanding? To whom wee answer, that they\nare manifest to all Philosophers; yea the incomprehensible wisdome of\nGod hath inspired into them, that all things are created after the\nexample of Nature, and that Nature hath its bounds from those secret\nthings, and accordingly works; and that nothing is done on the earth,\nbut according to the example of the heavenly Monarchy, which is managed\nby the divers offices of Angells. So also there is nothing brought\nforth, or generated, but what is done naturally. All humane inventions,\nyea and Arts, which either are, or shall bee, proceed not otherwise\nthen from Naturall principles. The most High Creator was willing to\nmanifest all Naturall things unto man, wherefore hee shewed to us\nthat Celestiall things themselves were naturally made, by which his\nabsolute, and incomprehensible power, and wisdome might be so much the\nbetter known; all which things the Philosophers in the light of Nature,\nas in a Looking-glasse, have the cleer sight of. For which cause they\nesteemed highly of this Art, _viz._ not so much out of covetousnesse\nfor Gold, or Silver, but for knowledge sake, not only of all Naturall\nthings, but also of the power of the Creator, and they were willing to\nspeak of these things sparingly, and only figuratively, lest divine\nmysteries by which Nature is illustrated, should be discovered to the\nunworthy, which thou, if thou knowest how to know thy selfe, and art\nnot of a stiffe neck, maist easily comprehend; who art created after\nthe likenesse of the great world, yea after the image of God. Thou hast\nin thy body the Anatomy of the whole world, thou hast in stead of the\nFirmament the quintessence of the foure Elements, extracted out of the\nChaos of Sperms, into a matrix, and into a skin, which doth compasse\nit round, thou hast most pure blood in stead of Fire, in the vitall\nspirit whereof is placed the seat of the soule (which is in stead of\nthe King;) thou hast a heart in stead of the earth; where the Centrall\nFire continually works; and preserves the fabrick of this Microcosm in\nits being; thou hast thy mouth in stead of the Articke pole; and thy\nbelly in stead of the Antarticke, and all thy members answer to some\nCelestialls: of which in our booke of Harmony wee shall treat more\nfully, _viz._ in the Chapter of Astronomy, where we have wrote how that\nAstronomy is easy, naturall, how the aspects of Planets, and Stars\nare efficacious, and why Prognostication is given of Raine, and other\nevents, which would bee too tedious to reckon up here, and all these\nare linked together, and performed in a naturall manner, onely God doth\nsome things extraordinary. Because the Ancients omitted it, we are\nwilling to shew it to him that is diligently studious of this secret,\nthat the incomprehensible power of the most High God, may so much the\nmore cleerly come home to his heart, and that hee may love, and adore\nhim the more zealously. Let therefore the Searcher of this sacred\nscience know, that the soule in a man the lesser world, or Microcosme\nsubstituting the place of its Center, is the King, and is placed in the\nvitall spirit, in the purest bloud. That governes the mind, and the\nmind the body: when the soule conceives any thing, the mind knows all\nthings, and all the members understand the mind, and obey the mind, and\nare desirous to fulfill the will thereof. For the body knows nothing,\nwhatsoever strength, or motion is in the body, is caused by the mind;\nthe body is to the mind, as instruments are to the Artificer; Now the\nsoule, by which man differs from other Animalls, operates in the body,\nbut it hath a greater operation out of the body, because out of the\nbody it absolutely reigns, and by these things it differs from other\nAnimalls, who have only the mind, not the soule of the Deity. So also\nGod, the Maker of all things, our Lord, and our God, works in this\nworld those things, which are necessary for the world; and in these hee\nis included in the world; whence wee beleeve that God is every where.\nBut hee is excluded the body of the world by his infinite wisdome, by\nwhich hee workes out of the world, and imagines much higher things,\nthen the body of the world is able to conceive, and those things are\nbeyond Nature, being the secrets of God alone. You have the soul for an\nexample, which out of the body imagines many most profound things, and\nin this it is like unto God, who out of the world works beyond Nature;\nalthough the soule to God bee as it were a candle lighted to the light\nat Noonday: for the soul imagines, but executes not but in the mind;\nbut God doth effect all things the same moment when hee imagines them;\nas the soul imagines any thing to be done at _Rome_, or elsewhere in\nthe twinckling of an eye, but only in the mind; but God doth all such\nthings essentially, who is omnipotent. God therefore is not included\nin the world, but as the soul in the body; he hath his absolute power\nseparated from the world, so also the soul of any body hath its\nabsolute power separated from the body, to doe other things then the\nbody can conceive; it hath a very great power therefore upon the body,\nif it pleaseth, or otherwise our Philosophy were in vain. By these\ntherefore learn to know God, and thou shalt know in which the Creator\ndiffers from the Creature. Thou thy selfe shalt be able to conceive\ngreater things, when as now thou hast the gate opened by us. But lest\nthis Treatise should grow too big, let us returne to our purpose.\n\nWee said before that the Element of Fire is the most quiet of all, and\nthat it is stirred up by motion, which stirring up wise men knew. It\nis necessary that a Philosopher know the generation, and corruption of\nall things, to whom not only the Creation of the Heavens is manifest,\nbut also the composition, and mixture of all things: but although they\nknow all things, yet they cannot doe all things. We know indeed the\ncomposition of Man in all respects, yet wee cannot infuse the soule;\nbecause this mystery belongs only unto God: & he exceeds all things by\nthese kind of infinite mysteries. Seeing these are out of the corse of\nNature, they are not as yet in the disposition of Nature: Nature doth\nnot work before there be matter given unto her to work upon. The first\nmatter is given to her by God, the second by the Philosopher. Now in\nthe operation of the Philosophers Nature hath a power to stir up the\nfire, which by the Creator is secretly included in the Center of every\nthing: This stirring up of the fire is done by the will of Nature,\nsometimes by the will of the skilfull Artificer disposing of Nature.\nFor naturally all impurities, and pollutions of things are purged by\nFire: All things that are compounded, are dissolved by Fire: as water\nwasheth, and purgeth all things imperfect, which are not fixed; so the\nFire purgeth all things that are fixed, and by Fire they are perfected:\nAs Water doth conjoine all things that are dissolved; so fire separates\nall things that are conjoined; and what is naturall, and of affinity\nwith it, it doth very wel purge, and augment it, not in quantity but\nin vertue. This element doth severall ways secretly work upon other\nElements, and all things else: For as the Animall soul is of the\npurest of this Element, so the Vegetable is of the Elementary part of\nit, which is governed by Nature. This Element doth act upon the Center\nof every thing in this manner: Nature causeth Motion, Motion stirs up\nAire, the Aire the Fire; Now Fire separates, cleanseth, digesteth,\ncoloureth, and maketh all seed to ripen, and being ripe expells it by\nthe sperm into places, and matrixes, into places pure or impure, more\nor lesse hot, dry or moist; and according to the disposition of the\nmatrix, or places, divers things are brought forth in the earth, as in\nthe booke of the Twelve Treatises concerning Matrixes mention hath been\nmade, that there are as many Matrixes, as places. So the Builder of all\nthings, the most High God hath determined, and ordained all things,\nthat one shall be contrary unto the other, yet so that the death of\nthe one be the life of the other: that which produceth one, consumeth\nanother, and another thing from this is naturally produced, and such a\nthing which is more noble then the former: and by this means there is\npreserved an equality of the Elements, and so also of the compositum.\nSeparation is of all things, especially of living things the naturall\ndeath: Wherefore man must naturally die because hee is compounded of\nfour Elements, hee is subject to separation, seing every thing that\nis compounded is separated naturally. But this separation of Mans\ncomposition must needs have been done in the day of judgement, _i.e._\nthe first judgement, when the sentence of a naturall death was passed\nupon him: for in Paradise Man was immortall. Which all Divines, as also\nSacred Writ doth testifie; but a sufficient reason of this immortality\nno Philosopher hitherto hath shewed; which it is convenient for the\nSearcher of this sacred Science to know, that he may see how all these\nthings are done naturally, and bee most easily understood. But it\nis most true, that every compound thing in this world is subject to\ncorruption, and separation; which separation in the Animall Kingdome\nis called death: And man seeing hee is created and compounded of foure\nElements, how can hee bee immortall? It is hard to beleeve that this\nis done naturally; but that there is something above Nature in it.\nYet God hath inspired it into Philosophers that were good men many\nages since, that this is so naturally. Which take to be thus. Paradise\nwas, and is such a place, which was created by the great Maker of all\nthings, of true Elements, not elementated, but most pure, temperate,\nequally proportioned in the highest perfection; and all things that\nwere in Paradise were created of the same Elements, and incorrupt;\nthere also was Man created and framed of the same incorrupted Elements,\nproportioned in equality, that he could in no wise be corrupted,\ntherefore he was consecrated to immortality: for without all doubt\nGod created this Paradise for men only, of which and where it is wee\nhave largely treated in our book of Harmony. But when afterwards Man\nby his sinne of disobedience had transgressed the comandement of the\nmost High God, hee was driven forth to beasts into the corruptible\nworld elementated, which God created only for beasts: who of necessity,\nseeing he cannot live without nutriment, must from corrupt elementated\nElements receive nutriment. By which nutriment those pure Elements\nof which he was created, were infected; and so by little and little\ndeclined into corruption, untill one quality exceeded another, and\ndestruction, infirmity, and last of all separation, and death of the\nwhole compound followed. So that now they are neer unto corruption and\ndeath, who are procreated in corrupt Elements, of corrupt Seed, and\nnot in Paradise; for Seed produced out of corrupt nutriments cannot be\ndurable; and by how much the longer it is since the driving forth of\nman out of Paradise, so much the neerer men are to corruption; and by\nconsequence their lives are so much shorter, and it will come to this\npasse, that even generation it selfe by reason of the shortnesse of\nlife shall cease. Yet there are some places, where the Aire is more\nfavourable, and the Starres more propitious, and there their Natures\nare not so soon corrupted, because also they live more temperately:\nOur Countrey-men by reason of gluttony, and inordinate living make\nquick hast to corruption. This experience teacheth, that they that\nare born of the seed of infirme Parents doe not live long. But if\nman had continued in Paradise, a place sutable to his Nature, where\nall the Elements were as incorrupt, and pure as a virgin, hee had\nbeen immortall for ever. For it is certain that when pure Elements\nare joined together equally in their vertues, such a subject must be\nincorrupted, and such must the Philosophers Stone bee: To this Creation\nof Man the ancient Philosophers have likened this Stone, but Modern\nPhilosophers understanding all things according to the letter doe apply\nit to the corrupt generation of this age.\n\nThis Immortality was the chief cause that Philosophers exercised their\nwits to find out this Stone, for they knew that man was created of\nsuch Elements which were sound and pure. They therefore meditated upon\nthat Creation, which, when they knew to bee naturall, began to search\nfurther into it, whether such uncorrupted Elements could bee had,\nor if they could be joined together, and infused into any subject.\nNow to these the most High God, and Maker of all things revealed,\nthat a composition of such Elements was in Gold: For in Animalls it\ncould not be had, seing they must preserve their lives by corrupt\nElements; in Vegetables also it is not, because in them is found an\ninequality of the Elements. And seeing all created things are inclined\nto multiplication, the Philosophers propounded to themselves that\nthey would make tryall of the possibility of Nature in this Minerall\nKingdome; which being discovered, they saw that there were innumerable\nother secrets in Nature, of which, as of Divine secrets, they have\nwrote sparingly. So now thou seest how corrupt Elements come to bee\nin a subject, and how they are separated; when one exceeds the other,\nand because then putrefaction is made by the first separation, and\nby putrefaction is made a separation of the pure from the impure, if\nthen there be a new conjunction of them by vertue of Fire, it doth\nacquire a form much more noble then the first was. For in its first\nstate, corruption was by reason of grosse matter mixed with it, which\nis not purged away but by putrefaction, the subject thereby being\nbettered; and this could not be but by the vertues of the foure\nElements, which are in every compound thing, being joined together:\nfor when a Compositum must perish, it perisheth by the Element of\nWater; and whilest they lie thus confusedly, the Fire together with\nthe Earth, and Aire which it is in potentially, agree together, and\nby their united forces do afterward overcome the Water, which they\ndigest, boile, and lastly congeal; and after this manner Nature helps\nNature. For if the hidden Central Fire, which is the life of all things\novercomes, and works upon that which is neerer to it, and purer, as\nit selfe is most pure, and is joined with it: so it overcomes its\ncontrary, and separates the pure from the impure, and there is a new\nform generated, and if it bee yet a little helped, much more excellent\nthen the former. Sometimes by the wit of a skilfull Artificer there\nare made things immortall, especially in the Minerall Kingdome. So all\nthings are done by Fire alone, and the government of Fire, and are\nbrought forth into a being, if thou hast understood mee.\n\nHere now thou hast the originall of the Elements, their Natures, and\noperations described unto thee very briefly, which is sufficient\nfor our purpose in this place. For otherwise if every Element were\ndescribed as it is, it would require a great volume not necessary for\nour purpose. All those things, as wee said before, wee refer to our\nbook of Harmony, where God willing, if wee live so long, wee shall\nwrite more largely of Naturall things.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF THE\n THREE PRINCIPLES\n Of all things.\n\n\nThese four Elements being described, we will now descend unto the\nPrinciples of things. But how they are produced of the foure Elements,\ntake it thus. After Nature had received from the most high Creator of\nall things the priviledge of being Princesse over this Monarchy of\nthe world, shee began to distribute places, and Provinces to every\nthing, according to its dignity; and in the first place shee made the\nElements the Princes of the world; and that the will of the most High\n(in whose will Nature was placed) might be fulfilled, she ordained that\none should continually act upon the other. The Fire therefore began\nto act upon the Aire, and produced Sulphur, the Air also began to act\nupon the Water, & brought forth Mercury, the Water also began to act\nupon the Earth, and brought forth Salt. But the Earth, since it had\nnothing to work upon, brought forth nothing, but that which was brought\nforth continued, and abided in it: Wherefore there became only three\nPrinciples, and the Earth was made the Nurse, and Mother of the rest.\nThere were, as wee said, three Principles brought forth; which the\nancient Philosophers did not so strictly consider, but described only\ntwo actings of the Elements (or if they were willingly silent in it,\nwho shall censure them, seeing they dedicated their writing only to\nthe Sons of Art?) and named them Sulphur, and Mercury, which also may\nsuffice us, to be the matter of Metals, as also of the Philosophers\nStone.\n\nWhosoever therefore will bee a true Searcher of this sacred Science\nmust of necessity know the Accidents, and an Accident it self, that hee\nmay learn to what subject, or Element hee purposeth to come to, that\nthrough mediums hee may apply himselfe to that, if otherwise hee desire\nto fill up the number of four. For as these three Principles were\nproduced of four, so also by diminution must these three produce two,\nMale, and Female; and two produce one incorruptible thing, in which\nthose foure shall being equally perfect, be purified, and digested to\nthe utmost; and so a quadrangle shall answer a quadrangle. And this\nis that quintessence, which is very necessary for every Artificer,\nbeing separated from many contraries. And so thou hast in these three\nPrinciples, in what naturall composition soever, a body, a spirit, and\nan occult soule; which three, if thou shalt joine them together being\nseparated, and well purified, as wee said before, without doubt will\nby imitating Nature yeeld most pure fruit. For although the soule be\ntaken from a most noble place, yet it cannot come whither it tends but\nby a spirit, which is the place, and mansion of the soule; which if\nthou wilt reduce to its due place, it is necessary that it be washed\nfrom all its faults; and that the place be purified, that the soule may\nbe glorified in it, and never more be separated from it. Now therefore\nthou hast the originall of the three Principles, out of which it is\nthy part, by imitating Nature, to produce the Mercury of Philosophers,\nand their first matter, and to bring those Principles of things,\nespecially of Metalls to thy purpose: seeing without those Principles\nit is impossible for thee to perfect any thing by Art, since also\nNature her selfe can doe nor produce nothing without them. These three\nare in all things, and without them there is nothing in the world, or\never shall bee naturally. But because wee said before, that the ancient\nPhilosophers named only two Principles, lest the Searcher of the Art\nshould erre, hee must know, that although they did not describe any\nother but Sulphur, and Mercury, yet without salt they could never have\nattained to this work, since that is the key, and beginning of this\nsacred Science: it is that, which openeth the gates of Justice; it is\nthat which hath the keyes to the infernall prisons, where Sulphur lies\nbound, as hereafter shal be more fully shewed in the third Treatise of\nthe Principles, of Salt.\n\nNow to our purpose, which is that these 3 principles are altogether\nnecessary, because they are the neer matter. For the matter of Metalls\nis twofold. Neer, and remote. The neer is Sulphur, and Mercury. The\nremote are the four Elements: out of which God alone is able to create\nthings. Leave therefore the Elements, because of them thou shalt doe\nnothing; neither canst thou out of them produce any thing but these\nthree Principles, seeing Nature her selfe can produce nothing else out\nof them. If therefore thou canst out of the Elements produce nothing\nbut these three Principles, wherefore then is that vaine labour of\nthine to seeke after, or to endeavour to make that which Nature hath\nalready made to thy hands? Is it not better to goe three mile then\nfour? Let it suffice thee then to have three Principles, out of which\nNature doth produce all things in the earth, and upon the earth; which\nthree we find to be entirely in every thing. By the due separation, and\nconjunction of these, Nature produceth as well Metalls, as Stones, in\nthe Minerall Kingdome; but in the Vegetable Kingdome Trees, Herbs, and\nall such things; also in the Animall Kingdome the Body, Spirit, and\nSoule, which especially doth resemble the work of the Philosophers. The\nBody is Earth, the Spirit is Water, the Soule is Fire, or the Sulphur\nof Gold: The Spirit augmenteth the quantity of the Body, but the Fire\naugmenteth the vertue thereof. But because there is more of the Spirit\nin weight, then is of the Fire; the Spirit is raised, and oppresseth\nthe Fire, and drawes it to it selfe: and so every one of them,\nencreaseth in vertue, and the Earth, which is the midle betwixt them\nencreaseth in weight. Let therefore every searcher of this Art conclude\nin his mind what he seeks for out of these three, and let him assist\nit in the overcomeing of its contrary; and then let him adde to the\nweight of Nature his weight, that the defect of Nature may be made up\nby Art, that shee may overcome what is contrary to her. We said in the\nElement of Earth, that the Earth was nothing else but the receptacle\nof other Elements, _i.e._ the subject in which those two, Fire and\nWater, do strive, the Aire mediating; if the Water be predominant,\nit brings forth things that are corruptible, and continue but for a\ntime; but if the Fire overcome, it produceth things that are lasting, &\nincorruptible. Consider therefore what is necessary for thee. Moreover\nknow, that Fire, and Water are in every thing, but neither Fire, nor\nWater makes any thing, because they only strive together, and contend\nconcerning swiftnesse, and vertue, and this not of themselves, but\nby the excitation of the intrinsecall heat, which by the motion of\nthe heavenly vertues is kindled in the Center of the Earth; without\nwhich those two could never doe any thing, but would both stand still\nin their own bound, and weight: but Nature afterward joined them two\ntogether proportionably, and then stirres them up by an intrinsecall\nheat, and so they begin to contend one with the other, and each of them\nwill call to its help its like, and so they ascend and encrease, untill\nthe Earth can ascend no higher with them; in the mean time those two\nby this retaining of the Earth are subtilized; (for in that subject\nof the Earth the Fire, and Water ascend incessantly, and act through\nthe pores which are reserved, and which the Aire prepares) and out of\ntheir subtiliation proceed flowers, and fruit, in which they become\nfriends, as you may see in Trees; for by how much the better they are\nsubtilized, and purified by ascending, so much the better fruit doe\nthey bring forth, especially if they end with their vertues equally\njoined together.\n\nNow then the things being purged, and cleansed, cause that the Fire,\nand Water bee made friends, which will easily bee done in their own\nearth, which did ascend with them; and then thou shalt in a shorter\ntime perfect it, then Nature could, if thou shalt joine them well\ntogether, according to the weight of Nature, not as it was before,\nbut as Nature requires, and as is needfull: Because Nature in all\ncompositions puts more of the other Elements then of Fire: alwaies\nthe least part is Fire, but Nature according as shee pleaseth, addes\nan extrinsecall Fire to stir up that intrinsecall according to more,\nor lesse, in much, or little time; and according to this if the Fire\nexceed, or be exceeded, things perfect, or imperfect are made, as well\nin Mineralls, as in Vegetables. The extrinsecall Fire indeed doth\nnot enter into the depth of the composition essentially, but only in\nvertue; for the intrinsecall materiall Fire is sufficient for it selfe,\nif only it hath nourishment, and the extrinsecall Fire is nourishment\nto it, and as it were Wood in respect of Elementary Fire, and according\nto such a nourishment it increaseth, and is multiplyed. Yet wee must\ntake heed that there bee not too much extrinsecall Fire, for if any one\neats more then hee is able, hee is choaked: a great flame devours a\nlittle Fire: the extrinsecall Fire must be multiplicative, nourishing,\nnot devouring, so things are perfected. Decoction therefore in every\nthing is the perfection: so Nature addes vertue, and weight, and\nmakes perfect. But because it is hard to adde to a compound, since\nit requires a long labour, wee advise that thou take away so much of\nthat which is superfluous, as is needfull, and as Nature requires: The\nsuperfluities being removed mix them, then Nature will shew thee, what\nthou hast sought after. Thou also shalt know, if Nature hath joined\nthe Elements well, or ill together, seeing all Elements consist in\nconjunction. But many practitioners sow Straw, for Wheat; and some\nboth: and many cast away that, which the Philosophers love: some begin,\nand end, because of their inconstancy; they seek for a difficult Art,\nand an easy labour; they cast away the best things, & sow the worst;\nbut as this Art is concealed in the Preface, so also is the matter cast\naway in the beginning. Now wee say, that this Art is nothing else, but\nthe vertues of the Elements equally mixed: it is a naturall equality of\nhot, dry, cold, moist; A joining together of Male, and Female, which\nthe same Female begot, _i.e._ a conjunction of Fire, and the radicall\nmoisture of Metalls. By considering that the Mercury of Philosophers\nhath in it selfe its owne good Sulphur, more or lesse, depurated, and\ndecocted by Nature, thou maist perfect all things out of Mercury: but\nif thou shalt know to adde thy weights to the weights of Nature, to\ndouble Mercury, and triple Sulphur, it will quickly be terminated in\ngood, then in better, untill into best of all: although there be but\none appearing Sulphur, and two Mercuries, but of one root; not crude,\nnor too much boiled, yet purged, and dissolved, if thou hast understood\nmee.\n\nIt is not needfull to describe the matter of the Mercury of\nPhilosophers, and the matter of their Sulphur: no mortall man ever\ncould, or ever hereafter shall bee able to describe it more openly,\nand cleerly then it hath already been described, and named by the\nAncient Philosophers, unlesse he will bee an Anathema of the Art. For\nis so commonly named, that truly it is not esteemed of, therefore doe\nStudents of this Art bend their minds rather to other subtilties, then\nabide in the simplicity of Nature. We doe not yet say, that Mercury of\nPhilosophers is a common thing, and openly named, but the matter of\nwhich Philosophers doe make their Sulphur, and Mercury: for the Mercury\nof Philosophers is not to be had of it selfe upon the Earth, but it is\nbrought forth by Art out of Sulphur, and Mercury joined together; it\ndoth not come forth into light, for it is naked, but yet is covered\nby Nature in a wonderful manner. To conclude, we say with repeating\nSulphur, and Mercury to be the Mine of our Quicksilver (but being\njoined together) that Quicksilver can dissolve Metalls, kill them, and\nmake them alive, which power it receiveth from that sharp Sulphur,\nwhich is of its own nature. But that thou maist yet better conceive\nit, hearken to me whilst I tell thee the difference which is betwixt\nour Quicksilver, and common Quicksilver, or Mercury. Common Mercury\ndoth not dissolve Gold, and Silver so, that it cannot be separated\nfrom them; but our Argent vive doth dissolve Gold, and Silver, and is\nnever separated from them, but is as Water mixed with Water. Common\nMercury hath combustible evill Sulphur, with which it is made black:\nbut our Argent vive hath in it incombustible Sulphur, fixed, good,\nwhite, and red. Common Mercury is cold, and moist, our Mercury is hot,\nand moist. Common Mercury makes bodies black, and stains them: our\nArgent vive makes bodies as white as Crystall. Common Mercury is turned\nby precipitation into a Citrine powder, and an evill Sulphur: our\nargent vive by vertue of heat, into most white Sulphur, good, fixed,\nand fluxible. Common Mercury by how much the more it is decocted, the\nmore fluxible it is: our Argent vive, by how much the more it is\ndecocted, the more it is thickned. By these circumstances therefore\nthou maist consider how the Common Mercury differs from the Mercury of\nPhilosophers. If thou dost not yet understand, do not expect it, for no\nmortall man will ever speake more plainly, and cleerly, then wee have\ndone: but now of the vertues of it. Our Argent vive is of such vertue,\nthat it is of it self sufficient for thee, and for it self without any\naddition of any extraneous thing, it is dissolved, and congealed by a\nnaturall decoction only: but Philosophers for brevities sake adde to it\nits own Sulphur well digested, and ripened, and so they work.\n\nWee could cite the Writings of Philosophers to confirm what we have\nsaid; but because we have wrote clearer things then are in their\nWritings, they need not any confirmation, he shall understand who looks\ninto other mens writings. If therefore thou wilt follow our advice,\nWee advise thee, that before thou settest thy self to this Art, in\nthe first place thou learn to hold thy tongue, and that thou inquire\ninto the Nature of Mines, and Metalls, as also of Vegetables, for\nthou shalt find our Mercury in every subject, and from all things the\nMercury of Philosophers may bee extracted, although it be neerer in\none subject, then in another. Know also for certain, that this Art is\nnot placed in fortune, or casuall invention, but in a reall Science,\nand that there is but this one matter in the world, by which, and of\nwhich the Philosophers Stone is made. It is indeed in all things, but\nin extracting of it a mans life would fail, and not be sufficient. Yet\nwithout the knowledge of naturall things, especially in the Minerall\nKingdome, thou shalt be like a blind man that walketh by use. Truly\nsuch a one seeks after the Art but casually; and although, as it\noftentimes falls out, that a man may by chance fall upon the matter\nof our Argent vive, yet then he ends the worke when hee should begin;\nand so as hee found it out casually, hee loseth it casually, because\nhee knows not upon what hee should ground his intention. Therefore\nthis Art is the gift of the most high God: and unlesse God reveales\nit by means of a good wit, or friend, it is hardly known: for wee\ncannot bee all as _Geber_, nor as _Lullius_: And although _Lullius_\nwas a man of a subtill wit, yet if hee had not received the Art from\n_Arnoldus_, certainly hee had been like unto those which find the Art\nwith difficulty: So also _Arnoldus_ confesseth that hee received it\nof a friend. For it is easy to write what Nature dictates: It is a\nProverb, _It is easy to adde to things already found out_. Every Art,\nand Science is easy to the Master, but to a young Scholar not so: and\nto find out this Art there is a long time required, many vessells,\ngreat expence, and continuall labour, with much meditation, although to\nhim that knows it already all things are easy, and light. To conclude\ntherefore wee say, that this Art is the gift of God alone, which being\nknown, he must also bee prayed to that he would give his blessing to\nthe Art; for without this divine blessing it would be of no use, and\nunprofitable, which wee our selves have had experience of, seeing wee\nhave by reason of this Art undergone great dangers, yea wee have had\nmore mischief, and misfortune by it, then advantage: but there is a\ntime when men are wise too late.\n\nThe judgements of the Lord are a great depth. Yet I admired at divine\nprovidence in these my misfortunes: for I alwaies had the protection\nof our great Creator alwaies at hand, that no enemie could bee too\nhard for me, or represse mee. The Angell of the Lord of this Treasury\nhath alwaies been my Keeper, into which Treasury the most High Creator\nhath shut close this treasure only, which hee will alwaies defend, and\nsecure. For I have heard that my Enemies have fell into that snare\nwhich they laid for mee. They which would have taken away my life have\nlost their own; and some of them which would have taken away my goods\nhave lost Kingdomes: Moreover, I know many that would have detracted\nfrom my good name, have perished with disgrace. So great preservation\nhave I alwaies had from the great Creator of all things, who presently\ntook mee from my Mothers wombe, put mee under the shadow of his wings,\nand infused the Spirit of understanding all naturall things, to whom\nbe praise, and glory, for ever, and ever. So great blessings have I\nreceived from the most High God our Creator, that it is impossible not\nonly for my pen, but my mind to comprehend. God scarce ever conferred\nupon any mortall man greater things, yea scarce so great. I wish I had\nso much affections, so much spirit, eloquence, and wisdome, that I\nmight render meet thankes to him; for I know wee have not deserved so\ngreat things, only this I beleeve my selfe to bee, that in him alone I\nhave alwaies trusted, doe trust, and shall trust. For I know that there\nis no mortall man is able to help mee, only this God, and our Creator;\nfor it is a vain thing to trust in Princes, because they are men (as\nsaith the _Psalmist_) and that all these have their breath of life from\nGod, and this being taken away they are dust; but it is a safe, and\nsecure thing to trust in the Lord God, from whom as from the fountain\nof goodnesse all good things doe most abundantly flow. Thou therefore\nthat desirest to attaine to this Art, in the first place put thy\nwhole trust in God thy Creator, and urge him by thy prayers, and then\nassuredly beleeve that hee will not forsake thee: for if God shall know\nthat thy heart is sincere, and thy whole trust is put in him, hee will\nby one means or another shew thee a way, and assist thee in it, that\nthou shalt obtain thy desire. The fear of the Lord is the beginning\nof wisdome. Pray, but yet worke: God indeed gives understanding, but\nthou must know how, and when to use it: for as a good understanding,\nand a good opportunity are the gifts of God, so also is the punishment\nof sinne, when a good opportunity is omitted. But to return to our\npurpose; wee say, that Argent vive is the first matter of that work,\nand truly nothing else; whatsoever is added to it, ariseth from it.\nWee have said oftentimes that all things in the world are made, and\ngenerated of the three Principles; but wee purge some things from their\naccidents, and being purged, joine them together againe; and by adding\nwhat is to be added, wee supply what is defective, and by imitating\nNature, wee boile them to the highest degree of perfection, which\nNature could by reason of Accidents never doe, and so ended where Art\nmust begin. Moreover, if thou desirest to imitate Nature, imitate her\nin those things, in which shee workes. And let it not trouble thee that\nour Writings seem to contradict one another in some places; for so\nit must bee, lest the Art be too plainly disclosed: But do thou make\nchoice of those things which agree with Nature, take the roses, and\nleave the prickles. If thou dost intend to make a Metall, let a Metall\nbe thy ground work, because of a Dog is generated nothing but a Dog,\nand of Metall, nothing but a Metall: for know for certain, if thou\nshalt not take out of Metall the radicall moisture, well separated,\nthou shalt never doe any thing; without grains of Wheat thou shalt\ntill thy ground in vain: there is but one thing, but one Art, but one\noperation. If therefore thou wilt produce a Metall, thou shalt ferment\nwith a Metall; and if thou wilt produce a Tree, let the seed of the\nTree be thy ferment. There is as we said, but one operation, and beside\nit there is none other that is true. All they therefore are mistaken\nthat say, that any particular thing, besides this one way, and naturall\nmatter is true; for a bough is not to bee had, but from the trunk of a\nTree: It is an impossible, and senselesse thing to go about to produce\na bough; it is easier to make the Elixir it selfe, then any particular\nthing, although most simple, that will bee advantageous, and abide a\nnaturall examination, and tryall. Yet there bee many that boast they\ncan fix Silver, but it were better for them if they could fix Lead,\nor Tinne, seeing in my judgement it is all one labour, because they\ndoe not resist the tryall of the fire, whilest they abide in their\nown nature; but Silver is in its nature fixed enough, and needs not\nany Sophisticall fixation. But seeing there are as many opinions, as\nmen, wee will leave every one to his own opinion: Let him that will\nnot follow our counsell, and imitate Nature, continue in his errour.\nIndeed particulars may easily bee made, if you have a Tree, whose\nyoung twigs may bee graffed into divers trees; as if you have one\nwater, divers kinds of flesh may be boiled in it, and according to the\ndiversity of the flesh the broth hath its tast, and this from the same\nfoundation. Wee conclude therefore that there is but one Nature, as\nwell in Metalls as in other things, but her operation is various; also\nthere is one universall matter according to _Hermes_. _So from this one\nthing all things proceed._ Yet there bee many Artificers, who follow\nevery one his own fancy. They seek a new Nature, and new matter; and in\nconclusion they find a new nothing, because they interpret the Writings\nof Philosophers not according to the possibility of Nature, but the\nletter. But all these are of that Assembly, of which mention hath\nbeen made in the Dialogue of Mercury with the Alchymist, who return\nhome without any Conclusion; they looke after the end, without any\nmedium, or indeed beginning; and the reason of this is, because they\nendeavour not to attain to the Art out of the Principles, and grounds\nof Philosophers, and reading of the books of Philosophers, but from\nreports, and receipts of Mountebankes: (although now indeed the books\nof Philosophers are perhaps destroyed by the envious, by adding in\nsome places, and detracting in others) afterwards when things doe not\nsucceed, they betake themselves to Sophistications, and assay divers\nvaine operations, by making whites, by making reds, by fixing Silver,\nand extracting out the soul of Gold; which in the Preface of the booke\nof the Twelve Treatises hath been sufficiently denyed. We doe not deny,\nyea, we doe say that it is altogether necessary, that the Metallick\nsoule bee extracted, but not for any Sophisticall operation, but for\nthe Philosophicall work, which being extracted, and purged, must againe\nbee restored to its owne body, that there may bee a true resurrection\nof a glorified body. This was never our purpose, to be able to multiply\nWheat without the seed of Wheate, but that that extracted soul bee able\nin a Sophisticall way to tinge another Metall, know that it is a thing\nmost false, and that all those that boast of doing of it, are Cheaters:\nbut of that more fully in the third Principle of Salt, since here is\nnot place for any further Discourse.\n\n\n\n\n[Illustration: *decorative divider*]\n\nOF SVLPHVR:\n\n\nThe Philosophers have not undeservedly placed Sulphur in the first\nplace amongst the three Principles, as being the most worthy Principle,\nin the knowledge of which the whole Art consists. Now there is a\nthreefold Sulphur, and that is to be chosen above the rest: a Sulphur\ntinging, or colouring: a Sulphur congealing Mercury: the third is\nessentiall, and ripening. Of which we ought to treat seriously, but\nbecause we have set forth one of the Principles by way of Dialogue, so\nalso wee shall conclude the rest, lest we should seem to be partiall,\nand detract from either of them. Sulphur is more mature then any of\nthe other Principles, and Mercury is not coagulated but by Sulphur:\ntherefore our whole operation in this Art is nothing else but to know\nhow to draw forth that Sulphur out of Metalls, by which our Argent vive\nin the bowels of the Earth is congealed into Gold, and Silver: which\nSulphur indeed is in this work in stead of the Male, but the Mercury in\nstead of the Female. Of the composition, and acting of these two are\ngenerated the Mercuries of Philosophers.\n\nWee told you in the Dialogue of Mercury with the Alchymist, of an\nAssembly of Alchymists that were met together to consult out of what\nmatter, and how the Philosophers Stone is to be made, and how that by\nthe misfortune of a tempest they were without any conclusion dispersed\nalmost through the whole world. For there arose a strong tempest,\nand very great wind, which dispersed them all abroad, and so blowed\nthrough some of their heads, that till this time they cannot yet\nrecover themselves, by meanes of which divers sort of worms are bred\nin their brains. Now there were amongst them men of divers opinions,\nand conditions, and among the rest there was this Alchymist, which in\nthis Treatise I shall discourse of: hee was otherwise a good man, but\nwithout a Conclusion, or unresolved, also of the number of those, who\npropound to themselves to find out the Philosophers Stone casually, and\nhe was companion to that Philosopher, who disputed with Mercury. Now\nthis man said, if it had been my fortune to have spoke with Mercury,\nI should have fished him dry in few words; that other, saith hee, was\na foole, hee knew not how to proceed with him. Mercury indeed never\npleased mee, neither indeed do I think there is any good in it; but\nI approve of Sulphur, because at that meeting wee discoursed most\nexcellently of it: if that tempest had not disturbed us, wee had\nconcluded that that had been the first matter, for I am not wont to\ntrouble my selfe with light, and triviall matters, my head is full of\nprofound imaginations. And so being full of confidence hee resolves\nto work in Sulphur, hee began therefore to distill it, to sublime,\ncalcine, to fix it, to make oyle _per Campanam_ of it, sometimes by\nitselfe, and sometimes with Crystals, and Egge-shels, and hee tryed\ndivers other operations about it: and when hee had spent much time and\ncosts, and could find nothing to his purpose, he was sad, and being\nin a miserable perplexity passed over many nights without sleep; also\noftentimes hee went forth out of the City, to behold things, that hee\nmight the more conveniently devise something that was certain in his\noperation: Now it fell out upon a time, as he was walking up and down,\nhee fell into an extasy with beholding of things, and came unto a\ncertain green Wood, very full of all manner of things; in which were\nMines of all Mineralls, and Metalls, and all kinds of beasts, and\nbirds, and abundance of Trees, Herbs, and fruit: there also were divers\nconduits of water, for in those places there was no water to be had,\nbut what was brought thither by divers instruments, and pipes, and\nthis by divers Artificers from divers places: that was the chiefest,\nand clearer then the rest, which was drawne by the beams of the Moon;\nand this was procured only for the Nymph of the Wood. There also did\nfeed Bulls, and Rams, and the Shepheards were two young men, whom the\nAlchymist asking, said, Whose Wood is this? whom they answered saying,\nThis is the Wood, and Garden of our Nymph _Venus_. The Alchymist walks\nup, and down in it: and the place pleased him well, but yet hee did\nstill think of his Sulphur; and so being weary of walking, and in a\nsad condition sate by the side of the channel, under a certain tree;\nand began to lament most miserably, bewailing his time, and charges,\nwhich he spent in vain with operating (he could not els have deceived\nothers, but have damnified himself only) and said, What is this,\nall men say it is a thing common, of small esteem, easy, and I am a\nlearned man, & I cannot find out this wretched Stone. And so in his\nlamentation he began to curse Sulphur, because he had spent so much\ncost, and labour in vain upon him: and Sulphur also was in that Wood,\nbut this was unknown to the Alchymist. Whilst he was thus lamenting,\nhe heard this voice as it were of some old man: Friend, Why dost thou\ncurse Sulphur? The Alchymist looked every way round about him, and\nseeing no body, was afraid. But that voice said to him again, Friend\nwhy art thou so sad? The Alchymist taking courage, said, Sir, The\nhungry man is alwaies thinking upon bread, so doe I alwaies upon the\nPhilosophers Stone. _Vox_, And why dost thou curse Sulphur? _Alch._\nSir, I beleeved that that was the first matter of the Philosophers\nStone, and therefore in working upon it many years, I spent much, and\ncould not find that Stone. _Vox._ Friend, truly I know that Sulphur is\nthe true, and principall subject of the Philosophers Stone, but I know\nnot thee, nor any thing of thy labour, and intention: thou dost without\ncause curse Sulphur; because he is in cruell prisons, and cannot be at\nhand to every body; seeing hee is put bound in a most dark dungeon,\nand goes not forth, but whither his Keepers carry him. _Alch._ And\nwhy is he imprisoned? _Vox._ Because hee would bee obedient to every\nAlchymist, and doe what they would have him, contrary to his Mothers\nwill, who forbad him to obey any, but such as knew her, wherefore shee\nput him into prison, and commanded that his feet should be bound, and\nset Keepers over him, that without their knowledg, and pleasure hee\nshould goe no whither. _Alch._ O wretch! for this reason hee could not\ncome to mee: truly his Mother doth him great wrong: and when shall\nhee bee let out of those prisons? _Vox_, O friend! The Sulphur of\nPhilosophers cannot goe forth hence but in a long time, and with a\ngreat deale of labour. _Alch._ Sir! And who be his Keepers that keep\nhim? _Vox_, Friend! His Keepers are of the same stocke, but Tyrants.\n_Alch._ And who art thou, and how art thou called? _Vox_, I am Judge,\nand Governour of the prisons, and my name is _Saturne_. _Alch._ Then\nSulphur is kept in thy prisons. _Vox_, Sulphur indeed is kept in my\nprisons, but hee hath other Keepers. _Alch._ And what doth hee doe\nin the prisons? _Vox_, He doth whatsoever his Keepers will have him.\n_Alch._ And what can hee doe? _Vox_, Hee is the maker of a thousand\nthings, and is the heart of all things; hee knows how to make Metalls\nbetter, and corrects Mineralls, teacheth Animalls understanding,\nknowes how to make all kind of Flowers in Hearbs, and Trees, and is\nchief over them, corrupts the Aire, which hee amends again: hee is\nthe Maker of all Odours, and Painter of all Colours. _Alch._ Out of\nwhat matter doth hee make Flowers? _Vox_, His Keepers afford matter,\nand vessells, but Sulphur digests the matter, and according to the\nvariety of his digestion, and weight, various Flowers, and Odours are\nproduced. _Alch._ Is hee old? _Vox_, Friend, Know that Sulphur is the\nvertue of all things, and is the second by birth, but yet older then\nall things, stronger, and more worthy, yet an obedient child. _Alch._\nSir, How is hee known? _Vox_, Divers wayes, but best by the State of\nthe Vitalls in Animalls, by the colour in Metalls, by the odour in\nVegetables: without him his Mother works nothing. _Alch._ Is hee the\nsole heir, or hath hee brethren? _Vox_, His Mother hath but only one\nson like him, his other brethren are associated with evil things, hee\nhath a sister which he loves, and is againe beloved by her, for shee is\nas it were a Mother to him. _Alch._ Sir, is hee every where uniform?\n_Vox_, According to his Nature, but hee is changed in the prisons;\nyet his heart is alwaies pure, but his garments are stained. _Alch._\nSir, Was hee ever at liberty? _Vox_, Yea, especially in those times\nwhen there were such wise men, betwixt whom, and his Mother there was\ngreat familiarity, and friendship. _Alch._ And who were they? _Vox_,\nThere were very many: There was _Hermes_, who was as it were one with\nhis Mother: After him were many Kings, and Princes, as also many other\nwise men, in ages since, as _Aristotle_, _Avicen_, &c. who set him at\nliberty: These knew how to unloose his bonds. _Alch._ Sir, What did hee\ngive them for setting of him at liberty? _Vox_, Hee gave them three\nKingdomes: for when any doth unbind him, and releaseth him, then he\novercomes his Keepers, which before did govern in his Kingdome, and\ndelivers them being bound to him that released him, for to bee his\nsubjects, and gives him their Kingdomes to possesse: but that, which is\nmore; in his Kingdome is a Looking-glasse, in which is seen the whole\nworld. Whosoever lookes in this Glasse may see, and learn in it three\nparts of the wisdome of the whole world, and so shall become very wise\nin these three Kingdomes, such were _Aristotle_, _Avicen_, and many\nothers, who as well as they before them, saw in this glasse how the\nworld was made: By this they learned what were the influences of the\nCelestiall vertues upon inferiour bodies, and how Nature by the weight\nof Fire compounds things; as also the motion of the Sun, and Moon:\nespecially that universall motion, by which his Mother is governed:\nby this they knew the degrees of heat, cold, moisture, drynesse, and\nthe vertues of hearbs, and indeed of all things, whence they became\nmost excellent Physitians. And truly, unlesse a Physitian be such a\none as knows, why this hearb, or that, is hot, dry, or moist in this\ndegree, not out of the books of _Galen_, or _Avicen_, but out of the\noriginall of Nature, from whence they also understood these things, hee\ncannot bee a well grounded Physitian. All these things they diligently\nconsidered, and bequeathed their Writings to their successors, that\nmen might bee stirred up to studies of a higher Nature, and learn how\nto set Sulphur at liberty, and unloose his bonds: but men of this age\ntake their Writings for a sufficient ground, and authority, and seek\nno further; and it sufficeth them if they know how to say, So saith\n_Aristotle_, or; Thus saith _Galen_. _Alch._ And what say you, Sir, Can\nan herb bee known without an Herball? _Vox_, Those ancient Philosophers\nwrote their Receipts out of the very Fountain of Nature. _Alch._ How\nSir? _Vox_, Know that all things in the earth, and upon the earth, are\ngenerated, and produced of three Principles; sometimes of two, to which\nthe third is joined: he therefore that knows these three Principles;\nand the weight of them, how Nature joins them together, may be easily\nable by decoction to understand the degree of Fire in the subject,\nwhether well, or ill, or indifferently decocted, and that according\nto more or lesse: For all Vegetable things are known by those, who\nknow the three Principles. _Alch._ And how is this done? _Vox_, By\nsight, tast, and smell; in, and from these three senses are gathered\nthe three Principles of things, and the degrees of their digestions.\n_Alch._ Sir, They say that Sulphur is a Medicine. _Vox_, Yea, and the\nPhysitian himselfe, and to them that set him free from prison, by way\nof thankfulnesse hee gives his blood for a Medicine. _Alch._ Sir, the\nuniversall Medicine being had, how long may a man preserve himselfe\nfrom death? _Vox_, Even to the term of death: but this Medicine must\nbee taken cautiously, for many wise men have been destroyed by it\nbefore their time. _Alch._ And what say you Sir, Is it poison? _Vox_,\nHast not thou heard that a great flame of fire destroyes a little one?\nThere were many Philosophers, which received the Art from other mens\nexperience, which did not so throughly search into the vertue of the\nMedicine; yea, by how much the more powerfull, subtiler the Medicine\nwas, it seemed to them to bee the more wholsome; and if one grain of\nit can passe through many thousands of Metalls, much more Mans body.\n_Alch._ Sir, How then must it be used? _Vox_, It must bee so used, that\nit may strengthen the Naturall heat, but not overcome it. _Alch._ Sir,\nI know how to make such a Medicine. _Vox_, Thou art happy if thou dost\nknow. For the blood of that Sulphur is that intrinsecall vertue, and\nsiccity that turnes, and congeals Quicksilver, and all Metalls into\nGold, and Mens bodies into health. _Alch._ Sir, I know how to make oyle\nof Sulphur, which is prepared with calcined Crystalls; I know also\nanother, which is done by a Bell. _Vox_, Certainly then thou art a\nPhilosopher of that Assembly; for thou dost understand, and expound my\nwords aright, as also, unlesse I am deceived, of all the Philosophers.\n_Alch._ Sir, Is not this oyle the blood of Sulphur? _Vox_, O Friend!\nthe blood of Sulphur is not given to any but to those, who know how\nto set him free from prison. _Alch._ Sir, doth Sulphur know any thing\nin the Metalls? _Vox_, I told thee, that hee knows all things, and\nespecially in Metalls, but his Keepers know that there he could bee\neasily set at liberty, wherefore they keep him there bound fast in most\nstrong prisons, so that hee cannot breath, and they are afraid lest hee\nshould come into the Kings palace. _Alch._ Is hee imprisoned so in all\nMetalls? _Vox_, In all; but not alike, in some not so strictly. _Alch._\nSir, And why in Metalls in such a tyrannicall manner? _Vox_, Because\nhee would stand in awe of them no longer, when hee shall once come to\nhis Kingly palaces, for then hee can be seen, and looke freely out of\nthe windows; because there he is in his proper Kingdome, although not\nyet as hee desires. _Alch._ Sir, and what doth hee eat? _Vox_, His meat\nis wind, when hee is at liberty, it is decocted; but in prison hee is\nconstrained to eat it raw. _Alch._ Sir, Can those enmities betwixt him\nand his Keepers bee reconciled? _Vox_, Yes, if any one were so wise.\n_Alch._ Why doth not he treat with them concerning a pacification?\n_Vox_, That hee cannot doe by himselfe, because presently hee waxeth\nhot with anger, and rage. _Alch._ Let him doe it by a Commissioner.\n_Vox_, Certainly hee would bee the most happy man in the world, and\nworthy of eternall memory, who could tell how to make peace betwixt\nthem; but this no man can doe but hee that is very wise, and can agree\nwith his Mother, and have co-intelligence with her: for if they were\nfriends, one would not hinder the other, but joining their forces\ntogether would make things immortall. Truely hee that would reconcile\nthem together would bee a man worthy to be consecrated to eternity.\n_Alch._ Sir, I will compose those differences betwixt them, and free\nhim, I am in other matters a man very learned, and wise: Besides, I\nam very good at operations. _Vox_, Friend, I see truly that thou art\nbig enough, and thou hast a great head, but I know not whether thou\ncanst doe those things or no. _Alch._ Sir, Perhaps thou art ignorant\nof what the Alchymists know, in matter of treaty they have alwaies\nthe better of it, and truly I am not the last, so that his enemies\nwill but treat with mee, if they will treat, assure your selfe that\nthey will have the worst. Sir, beleeve mee, the Alchymists know how to\ntreat, if they only will but treat with mee, Sulphur shall presently\nbe at liberty. _Vox_, I like your judgement well, I hear that you are\napproved of. _Alch._ Sir, Tell mee if this bee the true Sulphur of the\nPhilosophers? _Vox_, This truely is Sulphur, but whether it be the\nPhilosopher, that belongs to thee to know. I have said enough to thee\nconcerning Sulphur. _Alch._ Sir, If I can find his prisons, shall I bee\nable to set him at liberty? _Vox_, If thou knowest well, thou shalt;\nfor it is easier to free him then find them. _Alch._ Sir, I beseech\nthee tell mee but this, if I find him, shal I make the Philosophers\nstone of him? _Vox_, O Friend! It is not for mee to judge, doe thou\nlook to that, yet if thou knowest his Mother, and followest her,\nSulphur being at liberty, the Stone is at hand. _Alch._ Sir, in what\nsubject is this Sulphur? _Vo._ Know for certain that this Sulphur is\nof great vertue, his Mine are all things in the world, for hee is in\nMetalls, Hearbs, Trees, Animalls, Stones, and Mineralls. _Alch._ And\nwhat Devill is able to find him out lying hid amongst so many things,\nand subjects? Tell mee the matter out of which the Philosophers take\nhim. _Vo._ Friend, thou comest too neer, yet that I may satisfie\nthee, know that Sulphur is every where, but shee hath some certaine\npalaces, where shee is wont to give audience to the Philosophers; but\nthe Philosophers adore him swimming in his owne sea, and playing with\nVulcan; when the Philosophers goe to him unknown in his vile garments.\n_Alch._ Sir, in the sea, why then is hee not mine, since hee is hid\nhere so neer? _Vo._ I told thee that his Keepers put him into most\ndark prisons, lest thou shouldst see him, for hee is in one subject\nalone, but if thou hast not found him at home, thou wilt scarce find\nhim in the Woods. But doe not thou despaire in finding of him out: I\ntell thee of a truth, that hee is in Gold, and Silver most perfect,\nbut in Argent vive most easy. _Alch._ Sir, I would very willingly make\nthe Philosophers Stone. _Vo._ Thou desirest a good thing, Sulphur also\nwould willingly bee out of bonds. And so _Saturn_ departed. Now a deep\nsleep seased upon the Alchymist, being weary, and there appeared to\nhim this Vision, Hee saw in that Wood a fountain full of water, about\nwhich walked Sal, and Sulphur, contending one with the other, untill\nat last they began to fight; and Sal gave Sulphur an incurable wound,\nout of which wound, in stead of blood, there came out water, as it were\nmost white milk, and it became to be a great river. Then out of that\nWood came forth _Diana_ a most beautifull Virgin, who began to wash\nher self in that river: whom a certain Prince, a most stout man (and\ngreater then his servants) passing by, and seeing, began to admire at\nher beauty; and because shee was of a like nature with him, hee became\nenamoured with her, which when she perceived, shee was inflamed with\nlove towards him. Wherefore as it were falling into a swoun she began\nto be drowned: which that Prince seeing, commanded his servants to help\nher; but they were all afraid to goe to the river; to whom the Prince\nsaid, Why doe you not help _Diana_ that Virgin? To whom they replyed,\nSir, this river is indeed little, and as it were dryed up, but most\ndangerous: Once upon a time wee were willing to go into it without thy\nknowledge, and wee hardly escaped the danger of eternall death; Wee\nknow also that others that were our predecessors perished in it. Then\nthe Prince himselfe laying aside his thick mantle, even as hee was\narmed, leaped into the river, and to help faire _Diana_ hee stretched\nforth his hand to her; who being willing to save her selfe, drew also\nthe Prince himselfe to her, and so were both drowned. A little after\ntheir souls came out of the river, flying above the river, and said,\nIt was well done of us, for else wee could not have been freed from\nthose bodies which are polluted, and stained. _Alch._ But doe you ever\nreturn into those bodies againe? _Anime_, Not into such filthy bodies,\nbut when they be purged, and this river shall bee throughly dryed up\nby the heat of the sunne, and this Province shall bee often tryed by\nthe Aire. _Alch._ What shall you doe in the mean time. _Anim._ Here wee\nshall fly upon the river till those clouds, and tempests shall cease.\nIn the mean time the Alchymist fell into a more desired dream of his\nSulphur; and behold there appeared to him many Alchymists coming to\nthat place to seek after Sulphur, and when they found the carkasse of\nthat Sulphur that was slain by Sal by the fountain, they divided it\namongst themselves: which when the Alchymist saw hee also took a part\nwith them; and so every one of them returned home, and began to work in\nthat Sulphur, and till this day they doe not give over. But _Saturne_\nmeets this Alchymist, and saith to him, Friend, how is it with thee?\n_Alch._ O Sir, I have seen many wonderfull things, my wife would scarce\nbeleeve them; now also I have found Sulphur, I beseech you Sir help,\nlet us make the Philosophers Stone. _Saturnus._ With all my heart,\nmy friend, make ready then Argent-vive, and Sulphur, and give hither\na glasse. _Alch._ Sir, have nothing to doe with Mercury, for he is\nnaught, he hath deluded my companion, and many others. _Sat._ Without\nArgent-vive, in whose Kingdome Sulphur is the King, the Philosophers\nhave done nothing, neither doe I know what to doe without it. _Alch._\nSir, Let us make it of Sulphur alone. _Sat._ Well then, my friend, but\nit will succeed accordingly. Then they took that Sulphur, which the\nAlchymist found, and they did what the Alchymist would have done,\nthey began to work divers ways, and to make experiments of Sulphur\nin divers strange kind of furnaces, which the Alchymist had: but in\nthe conclusion of every operation there was brought forth nothing but\nMatches, such as old women usually sell to light candles withall. Then\nthey began a new work, and sublimed, and calcined Sulphur according\nto the Alchymists pleasure; but in what way soever they worked it, it\nsucceeded as before, for still they made nothing but Matches; then said\nthe Alchymist to Saturn, Truly Sir, I see it will not succeed according\nto my fancy, I beseech thee doe thou work alone, what thou knowest.\nThen Saturn said, See then, and learn. Hee then took two Mercuries of a\ndiffering substance, but of one originall, which Saturn washed in his\nowne urine, and called them Sulphurs of Sulphurs, and mixed the fixed\nwith the volatile, and the composition being made, hee put it into its\nproper vessell, and lest the Sulphur should fly away, hee set a keeper\nover him, and then put him into a bath of a most gentle heat, according\nas the matter required, and hee made all things very well. Then they\nmade the Philosophers Stone, because of the true matter a true thing\nmust needs bee made. The Alchymist being very glad took the Stone with\nthe glasse, and beholding the colour thereof, which was like burnt\nblood, hee was amazed, and by reason of too much joy hee began to leap,\nin which leaping the glasse fell out of his hands upon the ground,\nand was broken. And so Saturn vanished away. The Alchymist also being\nawaked out of his dream, found nothing in his hands but Matches which\nhee made of brimstone: but the Stone flew away, and doth still fly;\nwhence it is called Volatile: and so that miserable Alchymist learned\nnothing else by that Vision but how to make Matches: who afterwards\nlaying aside the Stone, became to be a Physitian; by searching after\nthe stone of the Philosophers hee got the stone of the Kidneys. Last of\nall hee led such a life, as such kind of Alchymists are wont to doe,\nwho for the most part become Physitians, or Quacksalvers, which thing\nwill happen to all, who betake themselves to the Art casually without\nany foundation, but only by hearesay, or by meanes of Receipts.\n\nSome of them, when things succeed not, say: We are wise men, wee hear\nthat the grasse grows, if the Art were true wee should have had it\nbefore other men: And so having brazen faces, lest wee should bee\naccounted undeserving men (as indeed they are, and also perverse)\ncontemne, and undervalue the Art. This Science hates such men, and\nalwaies shews them the beginning in the end. Now we grant unto the\nunworthy, that this Art is nothing, but to the Lovers of vertue, and\nthe true Searchers, and Sons of Wisdome, wee doe most highly commend\nit, and doe affirme it not only to be true, but altogether the truest:\nwhich, sometimes wee have really made good before men worthy of such a\nfight, I say before men of high, and low condition: (yet this Medicine\nwas not made by us, but received from a friend, and yet most true)\nfor the searching out of which wee have sufficiently instructed the\nSearchers thereof; whom if our Writings doe not please, let them read\nthose of other Authors, which are easier, but with this Caution, That\nwhatsoever they shall read, they shall alwaies compare it with the\npossibility of Nature, lest they assay any thing contrary to Nature.\nNeither let them beleeve, although it were written in the bookes of\nPhilosophers, that Fire burns not, because this is contrary to Nature:\nbut if it bee writ, that Fire hath a drying, and heating faculty, this\nis to bee beleeved, because it is according to Nature: For Nature doth\nalwaies agree with a sound judgment, and in Nature there is nothing\ndifficult, all truth is plain. Then also let them learne, what things\nin Nature are of affinity with each other, which wee conceive may be\neasier done by our Writings, then any other, seeing wee think wee have\nwrote sufficiently, untill some other shall come, who shall set downe\nthe whole Receipt so plaine, as to make cheese of Milke, which is not\nlawfull for us to doe.\n\nBut that I may not direct all things I say to the new beginner only,\nwee shall say something to you also who now have passed over these\npainfull labours. Have you seen that Countrey, where a man marryed a\nwife, whose nuptialls were celebrated in the house of Nature? Have\nyou understood how the vulgar with you have seen this Sulphur? If\ntherefore you will that old women should practise your Philosophy,\nshew the dealbation of your Sulphurs; say unto the vulgar, Come and\nsee, for now the water is divided, and Sulphur is come out; hee will\nreturn white, and congeale the Waters. Burn therefore Sulphur from\nincombustible Sulphur, then wash it, make it white, and red, untill\nSulphur become Mercury, and Mercury bee made Sulphur, which afterwards\nyou shall beautifie with the soule of Gold: For if you doe not sublime\nSulphur, from Sulphur, and Mercury from Mercury, you have not yet found\nout the Water, which out of Sulphur, and Mercury is created by way of\ndistillation; hee doth not ascend, that doth not descend. Whatsoever\nin this Art is remarkable, by many is lost in the preparation, for\nour Mercury is quickened with Sulphur, else it would bee of no use. A\nPrince without a people is unhappy; so is an Alchymist without Sulphur,\nand Mercury. If thou hast understood mee, I have said enough.\n\n\n\n\n[Illustration: *decorative divider*]\n\nTHE CONCLVSION.\n\n\nEvery searcher of this Art must in the first place with a mature\njudgement examine the creation, operation, and vertues of the four\nElements together with their actings: for if hee be ignorant of the\noriginall, and Nature of these, hee shall not come to the knowledge\nof the Principles, neither shall hee know the true matter of the\nStone, much lesse attain to any good conclusion; because every end\nis terminated upon its beginning. Hee that well knowes what hee\nbegins, shall well know what shall bee the end. For the originall of\nthe Elements is the Chaos, out of which God the Maker of all things\ncreated, and separated the Elements, which belongs to God alone: but\nout of the Elements Nature produceth the Principles of things, and this\nis Natures worke, through the will of God alone: Out of the Principles\nNature afterwards produceth Mineralls, and all things: out of which\nthe Artist also by imitating Nature can doe many wonderfull things.\nBecause Nature out of these Principles, which are Salt, Sulphur, and\nMercury, doth produce Mineralls, and Metalls, and all kinds of things;\nand it doth not simply produce Metalls out of the Elements, but by\nPrinciples, which are the medium betwixt the Elements, and Metalls:\nTherefore if Nature doth not make those things, much lesse shall Art.\nAnd not only in this example, but also in every naturall processe a\nmiddle disposition is to bee observed. Wherefore here in this Treatise\nwee have sufficiently described the Elements, their actings, and\noperations, as also the originall of the Principles (because hitherto\nno Philosopher hath discovered things more cleerly) that the well\nminded searcher might the more easily consider in what degree the\nStone differs from Metalls, and Metalls from Elements. For there is\na difference betwixt Gold, and Water, but lesse betwixt Water, and\nMercury; and least of all betwixt Mercury, and Gold. For the house of\nGold is Mercury, and the house of Mercury is Water: but Sulphur is that\nwhich coagulates Mercury; which Sulphur indeed is most difficultly\nprepared, but more difficultly found out. For in the Sulphur of\nPhilosophers this secret consists, which also is contained in the\ninward rooms of Mercury, of whose preparation, without which it is\nunprofitable, wee shall discourse hereafter in the third Principle of\nSalt, seeing here wee treat of the vertue, and originall, not Praxis,\nof Sulphur.\n\nWherefore now wee have not writ this Treatise that wee would disprove\nany of the ancient Philosophers, but rather confirm their Writings, and\nsupply those things, which they have omitted: seeing that Philosophers\nthemselves were but men, they could not be accurate in all things,\nneither is one man sufficient for all things. Miracles also have\nseduced some men from the right way of Nature, as wee read happened\nin _Albertus Magnus_ a most witty Philosopher; who writ, that in his\ntimes there were grains of Gold found betwixt the teeth of a dead man\nin his grave. Hee could not find out this Miracle, but judged it to be\nby reason of the Minerall vertue in man being confirmed in his opinion\nby that saying of _Morien_: _And this Matter, O King, is extracted from\nthee_: but this is erroneous, for _Morien_ was pleased to understand\nthose things Philosophically. For the Minerall vertue is placed in its\nown Kingdome, as the Animall is in its Kingdome, as in the book of the\nTwelve Treatises wee have distinguished those Kingdomes, and divided\nthem into three Kingdomes; because every one of these without the\ningresse of any other thing stands in it self, and is multiplyed. It\nis true indeed that in the Animall Kingdome, Mercury is as the matter,\nand Sulphur as the vertue, but the Animall is not Minerall. The vertue\nof the Animall Sulphur if it were not in Man, it could not congeal\nthe bloud Mercury into flesh, and bones: so also if there were not a\nvertue of the Vegetable Sulphur in the Vegetable Kingdome, it could\nnot coagulate Water, or the Vegetable Mercury into Herbs, and Trees.\nSo also it is to bee understood in the Minerall Kingdome. These three\nMercuries doe not indeed differ in vertue, nor the three Sulphurs,\nbecause every Sulphur hath a power to coagulate its own Mercury;\nand every Mercury hath a power to bee coagulated by its owne proper\nSulphur; and by no other that is a stranger to it. Now the reason why\nGold was found, and generated betwixt the teeth of the dead man is\nthis, because in his life time Mercury was by some Physitian conveyed\ninto his infirme body, either by unction, or by Turbith, or some other\nway, as the custome, and manner was, and it was the nature of Mercury\nto goe up to the mouth, and through the sores thereof to be evacuated\nwith the flegme. If therefore in time of such a cure the sick man dyed,\nthat Mercury not finding any egresse, remained in his mouth betwixt his\nteeth, and that carkasse became the naturall vessell of Mercury, so\nbeing shut up fast for a long time was congealed into Gold by its own\nproper Sulphur, being purified by the naturall heat of putrefaction,\ncaused by the corrosive phlegme of the Mans body. But if Minerall\nMercury had not been brought in thither, there could Gold never have\nbeen produced. And this is a most true example, that Nature in the\nbowells of the earth, doth of Mercury alone produce Gold, and Silver,\nand other Metalls, according to the disposition of the place, or\nmatrix; for Mercury hath in its self its own proper Sulphur, with which\nit is coagulated into Gold, unlesse it bee hindred by some accident,\nor hath not a requisite heat, or a close place. The vertue therefore\nof Animall Sulphur doth not congeal Mercury into Gold, but into Flesh:\nfor if there were such a vertue in Man, it would happen to be so in all\nbodies; which it doth not. Many such miracles, and accidents fall out,\nwhich being not well considered by the Writers, occasion the Readers to\nfall into errors: yet the honest searcher must apply all things to the\npossibility of Nature; if they doe not agree with Nature, they must be\nlet alone, and waved.\n\nIt sufficeth the diligent Student, that he hath here heard what is\nthe Originall of the Principles (since the beginning being unknown,\nthe end is alwaies doubtfull) of which wee have in this Treatise not\n\u00c6nigmatically, but as cleerly as we could, and as it was lawfull for\nus, spoken unto the searcher thereof: by means of which, if God shall\nenlighten any ones mind, hee shall know what a successor owes to his\npredecessors, seeing this Art is alwaies acquired by the same kind\nof wits, and dispositions. Which Art wee after this kind of clear\nmanifestation of it, lay up into the bosome of God the most high\nCreator, and our Lord, and commend our selvs together with all honest\nhearted Readers to his grace, and infinite mercy. To whom be praise,\nand glory, for ever, and ever.\n\n\nFINIS.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF THE\n NATVRE\n Of Things.\n\n\n\n\n_THE FIRST BOOKE._\n\n_Of the generations of Naturall things._\n\n\n[Sidenote: The generation of naturall things is twofold.]\n\n[Sidenote: All things proceed from putrefaction.]\n\n[Sidenote: The cause of putrefaction is a moist heat.]\n\n[Sidenote: The power and nature of putrefaction.]\n\n[Sidenote: What putrefaction is.]\n\nThe generation of all natural things is twofold: Naturall, and without\nArt; and Artificiall, _viz._ by Alchymie. Although in generall it may\nbee said that all things are naturally generated of the Earth by means\nof putrefaction. For Putrefaction is the chiefe degree, and first step\nto Generation. Now Putrefaction is occasioned by a moist heat. For a\ncontinuall moist heat causeth putrefaction, and changeth all naturall\nthings from their first form, and essence, as also their vertues,\nand efficacy, into another thing. For as putrefaction in the stomach\nchangeth, and reduceth all meats into dung; so also putrefaction out\nof the stomach in a glasse, changeth all things from one form into\nanother, from one essence into another, from one colour into another,\nfrom one smell into another, from one vertue into another, from one\npower into another, from one property into another, and generally\nfrom one quality into another. For it is evident, and proved by daily\nexperience, that many good things, which are wholsome, and medicinable,\nbecome after putrefaction naught, unwholsome, and meer poison. So on\nthe contrary, there are many bad, unwholsome, poisonous, and hurtfull\nthings, which after their putrefaction become good, lose all their\nunwholsomnesse, and become wonderfull medicinable: because putrefaction\nproduceth great matters, as of this wee have a most famous example in\nthe holy Gospel, where Christ saith: Unlesse a grain of Wheat bee cast\ninto the Earth, and be putrefied, it cannot bring forth fruit in a\nhundred fold. Hence also we must know, that many things are multiplyed\nin putrefaction so as to bring forth excellent fruit. For putrefaction\nis the change, and death of all things, and destruction of the first\nessence of all Naturall things; whence there ariseth a regeneration,\nand new generation a thousand times better, &c.\n\n[Sidenote: Putrefaction is the first degree to generation.]\n\n[Sidenote: Putrefaction is manifold.]\n\nSeeing therefore putrefaction is the first degree, and step to\ngeneration; it is very necessary that wee know putrefaction well. Now\nthere are many kinds of putrefactions, and one produceth its generation\nin another manner, then doth another. One also sooner then another.\nWee said also that moisture, and heat were the first degree, and step\nto putrefaction, which produceth all things, as a Hen doth her egs.\nWherefore through, and in putrefaction, all mucilaginous flegme, and\nmatter is made living, whatsoever it prove to be at last.\n\n[Sidenote: An artificiall hatching of Chickens.]\n\nAn example of this you have in egs, in which there is a mucilaginous\nhumour, which by any kind of moderate continuall heat is putrefied, and\nturned into a living Chicke, not only by the heat of the Hen, but any\nsuch kind of heat. For in such a degree of Fire egs may be brought to\nmaturity in a glasse, and ashes, and become living birds: yea any man\nmay ripen an egge in his arm-hole, and hatch a Chicke, as well as the\nHen.\n\n[Sidenote: The raising of a dead bird to life.]\n\nAnd here wee must take notice of something that is greater, and more\nthen this: _viz._ if that living Chicke be in a vessell of glasse\nlike a gourd, and sealed up, burnt to powder, or ashes in the third\ndegree of Fire, and afterward so closed in, be putrefied with the\nexactest putrefaction of Horse-dung, into a mucilaginous flegm, then\nthat flegm may be brought to maturity, and become a renewed, and new\nmade Chicke: to wit, if that flegm bee againe inclosed in its former\nshell, or receptacle. This is to revive the dead by regeneration, and\nclarification, which indeed is a great, and profound miracle of Nature.\nAccording to this processe may all Birds bee killed, and made alive\nagaine, and made new: and this is the highest, and greatest miracle,\nand mystery of God, which hee ever discovered to mortall man.\n\n[Sidenote: The Artificiall generation of Man.]\n\nWee must also know that after this manner men may bee generated without\nnaturall Father, or Mother, _i.e._ not of a Woman in a naturall way:\nbut by the Art, and industry of a skilfull Alchymist may a Man bee\nborne, and grow, as afterwards shall bee shewed.\n\n[Sidenote: The generation of men by brutes.]\n\n[Sidenote: As the seed is, so is the fruit.]\n\nIt is possible also that men may be born of beasts, according to\nnaturall causes, but yet this cannot bee done without much impiety, and\nheresie; to wit, if a man should couple with a beast, and that beast\nshould, as a woman doth, receive the Sperm of the man, with desire and\nlust into her matrix, and conceive: then the sperm doth of necessity\nputrefie, and by the continual heat of the body, a man, and not a beast\nis thence produced. For alwaies as the seed is that is sown, so also\nis the fruit that is brought forth; and unlesse it should be so, it\nwould be contrary to the light of Nature, and to Philosophy. Wherefore\nas is the seed, such is the hearb that springs from thence. So of the\nSeed of an Onyon is brought forth an Onyon, not a Rose, nor a Nut, not\na Lettuce. So of Corne, Corn is brought forth, of Barley, Barley; of\nOats, Oats: and so it is with all other fruits, which have seed, and\nare sown, &c.\n\n[Sidenote: The force of womens imagination.]\n\nIn like manner also it is possible, and not contrary to Nature, that\nan irrationall bruit should bee produced by a woman, and a man.\nNeither are wee to judge of, or censure the woman, as the man, (as\nin the former case) shee therefore is not to bee accounted impious,\nor hereticall, as if shee acted contrary to Nature, but it is to be\nimputed to her imagination. For her imagination is alwaies the cause of\nit. And the imagination of a breeding woman is so powerful, that in\nconceiving the seed into her body, shee may change her infant divers\nwayes: because her inward starres are so strongly bent upon the infant,\nthat they beget an impression, and influence upon it. Wherefore the\ninfant in the Mothers wombe in its forming is put into the hand, and\nwill of its Mother, as clay in the hand of the Potter, who thence\nframes, and makes what his will, and pleasure is: so the Woman that is\nbreeding, forms the fruit in her body, according to her imagination,\nand her starres. Therefore it often falls out, that of the seed of a\nman, Cattle, and other horrid Monsters are begot, according as the\nimagination of the Mother is strongly directed upon the Embryo, &c.\n\nNow as you have heard, that by putrefaction many, and various things\nare generated, and made alive, so also you must know, that of many\nhearbs, by putrefaction divers living creatures are bred, which they\nthat are skilled in these things know.\n\n[Sidenote: All animals that are bred meerly of putrefaction are\npoisonous.]\n\nHere also wee must know, that all such Animalls, which are bred, and\nmade of putrefaction, containe some poison, and are poisonous, yet\none far more strong then another, and one after another manner then\nanother: as you see in Serpents, Vipers, Toads, Frogs, Scorpions,\nBasiliskes, Spiders, Wood-bees, Pismires, and many sorts of Wormes,\nas Cankers, Maggots, Locusts, &c. All which are bred in, and through\nputrefaction. Also amongst Animalls there are bred divers Monsters;\nAnd there are Monsters also which are not bred of putrefaction of\nthemselves, but are made by Art in a glasse, as hath been said; because\nthey oftentimes appear in a very wonderfull shape, and form, fearful\nto behold, as oftentimes with many feet, many tailes, many colours,\noftentimes many heads, worms with the tailes of Fishes, or feathers,\nand other unusuall forms, that the like have not been seen.\n\n[Sidenote: What Monsters are.]\n\nWherefore not only all Animalls, which have not proper Parents, and are\nnot borne of things like to themselves are Monsters, but also those\nwhich are bred of other things.\n\n[Sidenote: The secret poison of the Basilisk.]\n\nSo you see it is concerning a Basiliske, which also is a Monster, and\nindeed a Monster above all Monsters, and then which none is to bee\nmore dreaded, because hee can kill any man with his meer looks, and\nsight: and because his poison is above all poisons, to which nothing in\nthe world is to bee compared. Hee carries his poison in a most secret\nmanner in his eyes, and it is a conceived poison, not much unlike a\nmenstruous woman, who also carrieth a secret poison in her eyes, so\nthat only by her looks a Looking-glasse is fouled, and tainted. So\nalso if shee looke upon a wound, or an ulcer, shee infects that in the\nlike manner, and hinders the cure thereof: so also with her breath,\nas well as sight, shee infects divers things, corrupts, and weakens\nthem; and so also with her touch. For you see if shee medle with wine\nin time of her menstrues, that it is suddainly changed and made thick;\nThe Vineger also that she medles withall, becomes dead, and uselesse:\nso also Hot-waters lose their strength: In like manner Civet, Amber\nGryse, Musk, and such like perfumes, lose their odour by such a womans\ncarrying, or handling of them. So also Gold, and Coralls lose their\ncolour, also many Gemmes, and Looking-glasses are soiled therewith,\n&c. But to return to what I proposed concerning the Basiliske, by what\nreason, and in what manner hee carries poison in his looks, and eyes;\nyou must know that hee hath that property, and poison from menstruous\nwomen, as is aforesaid. For the Basiliske is bred of, and proceeds from\nthe greatest impurity of a Woman, _viz._ her Menstrues, and from the\nblood of the Sperm, if it bee put into a gourd glasse, and putrefied in\nHorse-dung, in which putrefaction a Basiliske is brought forth. But who\nis so couragious, and bold to make, take him out, and kill him again,\nunlesse hee cover, and fortifie himselfe well first with glasses: I\nshould perswade none to doe it, nay, I would advise them to take heed\nof it.\n\n[Sidenote: Monsters doe not live long.]\n\n[Sidenote: Monsters come from the Devill.]\n\nBut that I may proceed in treating of Monsters, Know that Monsters\namongst brutes, which are brought forth of other things, and not of\ntheir like, seldome live long, especially if they shall live neer,\nor amongst other brutes, because of an imbred disposition, and Gods\ndisposing, all Monsters are odious unto brutes that are genuinely\nbrought forth, and so also Monsters of men, which are generated by man,\nseldome live long. And by how much the more wonderfull, and remarkable\nthey are, so much the sooner they dye, so that none exceed the third\nday amongst men, unlesse they bee presently carryed into some secret\nplace, and kept apart from all men. Moreover you must know that God\nabhors these kind of Monsters, and that they are displeasing to him,\nand that none of them can be saved, seeing they bear not the image\nof God: whence wee can conjecture nothing else, but that they are so\nformed by the Devil, and are made for the Devills service, rather then\nGods, because no good work was ever done by any Monster, but rather\nall manner of evill, wickednesse, and devillish deceits. For as an\nExecutioner marketh his sons in cutting off their ears, putting out\ntheir eyes, burning their cheeks, fingers, hands, and cutting off their\nheads: so doth the Devil mark his sons through the imagination of their\nMothers, which in their conceiving they drew from evill desires, lusts,\nand cogitations.\n\n[Sidenote: Monsters are to be shunned.]\n\nAlso all men are to be shunned, which abound with, or want any member,\nor have a double member. For that is a presage of the Devills, and\na most certaine signe of some occult wickednesse, and deceit, which\nfollows upon it. Wherefore they seldome dye without the Executioner, or\nat least from some marke made by him.\n\n[Sidenote: The artificiall generation of Men.]\n\nBut wee must by no means forget the generation of Artificiall men. For\nthere is some truth in this thing, although it hath been a long time\nconcealed, and there have been no small Doubts, and Questions, raised\nby some of the ancient Philosophers, Whether it were possible for\nNature, or Art to beget a Man out of the body of a Woman, and naturall\nmatrix? To this I answer, that it is no way repugnant to the Art of\nAlchymie, and Nature; yea it is very possible: But to effect it, we\nmust proceed thus.\n\nLet the Sperm of a man by it selfe be putrefied in a gourd glasse,\nsealed up, with the highest degree of putrefaction in Horse dung, for\nthe space of forty days, or so long untill it begin to bee alive,\nmove, and stir, which may easily be seen. After this time it will bee\nsomething like a Man, yet transparent, and without a body. Now after\nthis, if it bee every day warily, and prudently nourished and fed with\nthe _Arcanum_ of Mans blood, and bee for the space of forty weeks kept\nin a constant, equall heat of Horse-dung, it will become a true, and\nliving infant, having all the members of an infant, which is born of\na woman, but it will bee far lesse. This wee call _Homunculus_, or\nArtificiall. And this is afterwards to be brought up with as great\ncare, and diligence as any other infant, untill it come to riper years\nof understanding. Now this is one of the greatest secrets, that God\never made known to mortall, sinfull man. For this is a miracle, and\none of the great wonders of God, and secret above all secrets, and\ndeservedly it ought to bee kept amongst the secrets until the last\ntimes, when nothing shall be hid, but all things be made manifest.\n\n[Sidenote: Fairies, Nymphs, Gyants, &c. are made of artificiall men.]\n\nAnd although hitherto it hath not been known to men, yet it hath been\nknown to Fairies of the Woods, Nymphs, and Gyants many ages since,\nbecause they come from them. For of such Artificiall men, when they\ncome to Mans age, are made Pygmies, Gyants, and other great and\nmonstrous men, who are instruments of great matters, who obtaine great\nvictories against their Enemies, and know all secrets, and mysteries:\nbecause by Art they receive their lives, by Art they receive their\nbodies, flesh, bones, and blood: by Art they are borne; wherefore Art\nis now incorporated with, and imbred in them, and they need not learn\nof any, but others are constrained to learn of them, for by Art they\nhave their originall and present existency, as a rose, or flower in\na garden, and they are called the children of Fairies, and Nymphs,\nby reason that in power, and vertue they are like not to Men, but\nSpirits, &c.\n\n[Sidenote: Of 3 principles Mercury the Spirit, sulphur is the soul,\nSalt the body.]\n\nHere it is necessary that wee speak something of the generation of\nMetalls; but because we have wrote sufficiently of that in our book of\nthe generation of Metals, wee shall very briefly treat of it here, only\nbriefly adding what was omitted in that book. Know that all the seven\nMetalls are brought forth after this manner, out of a threefold matter,\n_viz._ Mercury, Sulphur, & Salt, yet in distinct, and peculiar colours.\nFor this reason _Hermes_ did not speak amisse, when he said, that of\nthree substances are all the seven Metalls produced, and compounded, as\nalso the Tinctures, and Philosophers Stone. Those 3 substances he calls\nthe Spirit, Soul, and Body: but hee did not shew how this is to bee\nunderstood, or what hee did mean by this, although haply hee might know\nthe three Principles, but did not make mention of them. Wherefore we do\nnot say, that he was here in an error, but only was silent now, that\nthose 3 distinct substances may be rightly understood, _viz._ Spirit,\nSoul, and Body, we must know, that they signifie nothing else but the\nthree Principles, _i.e._ Mercury, Sulphur, Salt, of which all the seven\nMetalls are generated. For Mercury is the Spirit, Sulphur the Soule,\nand Salt the Body, but a Metall is the Soul betwixt the Spirit, and\nthe Body (as _Hermes_ saith) which Soule indeed is Sulphur; and unites\nthese two contraries, the Body, and Spirit, and changeth them into one\nessence, &c.\n\n[Sidenote: Whether metalls can be made artificially by fire.]\n\nNow this is not to bee understood so as that of every Mercury, every\nSulphur, or of every Salt, the seven Metalls may be generated, or\nthe Tincture, or the Philosophers Stone by the Art of Alchymie, or\nindustry, with the help of Fire; but all the seven Metalls must be\ngenerated in the mountains by the Archeius of the Earth. For the\nAlchymist shall sooner transmute Metalls, then generate, or make them.\n\n[Sidenote: Living \u263f is the mother of metalls.]\n\nYet neverthelesse living Mercury is the Mother of all the seven\nMetalls, and deservedly it may be called the Mother of the Metalls.\nFor it is an open Metall, and as it contains all colours, which it\nmanifests in the Fire, so also occultly it contains all Metalls in it\nselfe, but without Fire it cannot shew them, &c.\n\n[Sidenote: The regeneration of metalls into tinctures.]\n\nBut generation, and renovation of Metalls is made thus: As a man may\nreturn into the womb of his Mother, _i.e._ into the Earth, out of which\nhee was first made a man, and shall again bee raised at the last day:\nso also all Metalls may returne into living \u263f againe, and become \u263f, and\nby Fire bee regenerated, and purified, if for the space of forty weeks,\nthey bee kept in a continuall heat, as an infant is in his Mothers\nwombe. So that now there are brought forth not common Metalls, but\nTinging Metalls. For if Silver bee regenerated (after the manner as wee\nhave spoken) it will afterward tinge all other Metalls into Silver, so\nwill Gold into Gold, and the like is to bee understood of all the other\nMetalls.\n\n[Sidenote: The Soul is that medium wherewith the soule is united to the\nbody.]\n\nNow forasmuch as _Hermes_ said, that the soule alone is that medium\nwhich joines the spirit to the body, it was not without cause hee\nsaid so. For seeing Sulphur is that soule, and doth like Fire ripen,\nand digest all things; it can also bind the soule with the body,\nincorporating, and uniting them together, so that from thence may bee\nproduced a most excellent body. Now the common combustible Sulphur is\nnot to bee taken for the soule of metalls, for the soule is another\nmanner of thing then a combustible, and corruptible body.\n\n[Sidenote: What the soule of metalls is.]\n\nWherefore it can bee destroyed by no Fire, seeing indeed it is all\nFire it selfe: and indeed it is nothing else but the quintessence of\nSulphur, which is extracted out of reverberated Sulphur by the spirit\nof wine, being of a red colour, and as transparent as a Rubie: and\nwhich indeed is a great, and excellent _Arcanum_, for the transmuting\nof white metalls, and to coagulate living \u263f into fixt, and true\nGold. Esteeme this as an enriching treasure, and thou maist bee well\ncontented with this, onely secret in the Transmutation of Metalls.\n\n[Sidenote: Where is the generation of metalls and mineralls.]\n\nConcerning the generation of mineralls, and halfe metalls nothing else\nneed bee known then what was at first said concerning metalls, _viz._\nthat they are in like manner produced of the three Principles, _viz._\nMercury, Sulphur, and Salt, although not as metalls of perfect, but of\nthe more imperfect, and baser Mercury, Sulphur, and Salt, and yet with\ntheir distinct colours.\n\n[Sidenote: Whence the generation of Gemmes.]\n\nThe generation of Gemmes is from the subtilty of the Earth, of\ntransparent and crystalline Mercury, Sulphur, and Salt, even according\nto their distinct colours.\n\n[Sidenote: Also of Common Stones.]\n\nBut the generation of common Stones is of the subtilty of Water, of\nmucilaginous Mercury, Sulphur, and Salt. For of the mucilaginousnesse\nof Water are produced all stones, as also sand, and gravell are thence\ncoagulated into Stones, as wee often see.\n\n[Sidenote: An artificiall generation of Stones.]\n\nFor any stone put in the Water, doth suddenly contract a\nmucilaginousnesse to itself. Now if that mucilaginous matter bee taken\nfrom this Stone, and coagulated in a glasse, it becomes such a Stone,\nas was in that Water, but it would require a long time before it would\nbe coagulated of it selfe.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF THE\n NATVRE\n Of Things.\n\n\n\n\n_THE SECOND BOOK._\n\n_Of the growth, and increase of Naturall things._\n\n\n[Sidenote: Heat and Moisture the cause of the growth of things.]\n\nIt is sufficiently manifest, and knowne to every one, that all\nnaturall things grow, and are ripened through heat, and moisture, which\nis sufficiently demonstrated by rain, and the heat of the sun. For no\nman can deny that rain doth make the Earth fruitfull, and it is granted\nby all, that all fruits are ripened by the sun.\n\n[Sidenote: An artificiall ripening of things.]\n\n[Sidenote: God hath subjected all things to man.]\n\n[Sidenote: The artificiall generation of fruit.]\n\nSeeing therefore this is by divine ordination naturally possible, who\ncan gain-say, or not beleeve that a man is able, through the wise, and\nskilfull Art of Alchymie, to make that which is barren, fruitfull,\nand that which is crude, to ripen, and all things to grow, and to be\nincreased. For the Scripture saith, that God subjected all creatures to\nman, and put them into his hands as being his own, that hee might use\nthem for his necessity, and rule over the fish of the sea, fowles of\nthe aire, and all things upon the Earth, nothing excepted. Wherefore\nman might well rejoice that God should so endow him with the excellency\nof Nature, that all the creatures of God should be forced to obey, and\nbe subject to him, especially the whole Earth, and all things which\nare bred, live, and move in, and upon it. Since therefore wee see with\nour eyes, and are taught by daily experience, that by how much the\noftner, & more abundantly the rain doth moisten the earth, and the sun\ndoth again with its heat and warmth dry it, so much the sooner doe\nthe fruits of the Earth come forth and are ripened, yea all fruits\ndoe cleerly grow, and increase, what time of the yeer soever it be;\nLet no man henceforth wonder, that the Alchymist also by a manifold\nimbibition, and distillation should not doe the same. For what else\nis rain but the imbibition of the Earth? and the heat of the Sun, but\nthe distillation of the Sun, which drawes up those humidities again?\nWherefore I say it is possible by such a kind of Art, even in the midle\nof Winter to bring forth green Herbs, Flowers, and other fruit, through\nEarth, and Water, out of the seed, and root: If then this can bee done\nin all Herbs, and flowers, it may also bee done in many other like\nthings, as in all mineralls, whose imperfect metalls by vertue of a\nminerall water may bee brought to maturity through the industry, and\nArt of a skilfull Alchymist.\n\n[Sidenote: The ripening of mineralls.]\n\nIn like manner may all _Marcasites_, _Granati_, _Zineta_, _Arsenica_,\n_Talka_, _Cachymie_, _Bisemuta_, _Antimonies_, &c. (all which carry\nwith them crude Gold, and Silver,) bee so ripened, that they may bee\nequalized to the most rich veins of Gold, and Silver, only by this Art.\nSo also the Elixir, and tinctures of metals are brought to maturity,\nand perfected.\n\n[Sidenote: What the growing of the beard of a dead man signifies.]\n\nSeeing therefore, as it hath been said, moisture, and heat doe ripen\nall things, and make them grow, Let none wonder, that the beard, haire,\nor nailes of a malefactor hanging on a Gibbet, or Wheel do for a long\ntime grow, neither let it be accounted for a sign of his innocency,\nas the ignorant beleeve, for this is naturall, and from naturall\ncauses. For whilest that any moisture remains in him, his beard, haire,\nand nailes grow, even till the second year, or till hee bee wholly\nputrefied, &c.\n\n[Sidenote: The augmentation of \u2609.]\n\nWee must also know, that there are many things that grow for ever,\nand are increased in bignesse, weight, and vertue, in the Water, and\nEarth, in which they continue good, and efficacious, as are Metalls,\nMarcasites, Cachymie, Talka, Granuty, Antimony, Bisemuta, Gemmes,\nPearles, Corals, all Stones, and Clay. So also it may be ordered, that\nGold may grow, and bee increased in weight, and body, if only it bee\nburyed in the Earth looking towards the _East_, and bee alwaies soiled\nwith the fresh urine of a man, and pigeons dung.\n\n[Sidenote: How Gold may be generated in a glasse.]\n\nIt is possible also that Gold, through industry, and skill of an expert\nAlchymist may bee so far exalted, that it may grow in a glasse like a\ntree, with many wonderfull boughs, and leaves, which indeed is pleasant\nto behold, and most wonderful.\n\n[Sidenote: How the Philosophicall Tree is made.]\n\nThe processe is this. Let Gold bee calcined with _Aqua Regis_, till\nit becomes a kind of chalke, which put into a gourd glasse, and poure\nupon it good new _Aqua Regis_, so that it may cover it foure fingers\nbreadth, then again draw it off, with the third degree of fire, untill\nno more ascend. The water that is distilled off, poure on againe, then\ndistill it off againe. This doe so long untill thou seest the Gold to\nrise in the glasse, and grow after the manner of a tree, having many\nboughes, and leaves: and so there is made of Gold a wonderful, and\npleasant shrub, which the Alchymists call their Golden hearb, and the\nPhilosophers Tree. In like manner you may proceed with Silver, and\nother Metalls, yet so that their calcination bee made after another\nmanner, by another _Aqua fortis_, which I leave to thine experience. If\nthou art skilled in Alchymie, thou shalt not erre in these things.\n\n[Sidenote: To make an artificiall stone of any forme.]\n\nKnow also that any flint taken out of River water, (and put into a\ngourd glasse, having River water poured upon it, that the glasse may\nbee filled, which Water is againe to bee distilled off as long as a\ndrop will arise, and the Stone dryed, and the Glasse againe filled with\nthis Water, and againe distilled off, and this done so long till the\nGlasse bee filled with this Stone) may in a few dayes by the Art of\nAlchymie bee made very great, which the Archeius of the Waters could\nscarce doe in many yeers.\n\nIf then thou breake the Glasse, thou shalt have a Flint in the forme of\nthe Glasse, as if it had been put into the Glasse, and although this\nbee not for profit, yet it is a thing that is strange, and wonderfull.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF THE\n NATVRE\n Of Things.\n\n\n\n\n_THE THIRD BOOK._\n\n_Of the preservations of Naturall things._\n\n\n[Sidenote: The enemies of things are to be knowne.]\n\n[Sidenote: Death is the enemie of things.]\n\n[Sidenote: There is a Contrariety found in all things.]\n\nThat things may bee preserved, and kept from harm, it is necessary in\nthe first place to know what is an enemie to them, that so they may\nbe preserved from that, & not be hurt, or corrupted by it either in\nsubstance, vertue, power, or any way whatsoever. Much therefore in this\ncase depends upon the knowing of the Enemie of all Naturall things.\nFor who can take heed of danger when hee doth not know what can hurt\nhim? Truly no body; Wherefore it is necessary to know ones Enemie, For\nthere are many sorts of Enemies. Wherefore it is as necessary to know\nevill things, as good things: for who can know what is good, without\nthe knowing of what is evill? Truly no body. So no man can know what a\nblessing health is, that was never sick. Who knows what joy is, that\nwas never heavy, or sad? And who can rightly understand what God is,\nwho knew nothing of the Devil? Wherefore when God made known to us the\nEnemie of our Soul, _viz._ the Devill, he also signified to us the\nEnemie of our life, _viz._ Death, which is the Enemie of our body, of\nour health, and the Enemie of Medicinall, and all naturall things: also\nhe made known to us how, and by which means it may be shunned. For as\nthere is no disease against which there is not created, and found some\nremedy, which should cure, and expell it: so also there is alwaies one\nthing ordained against another, one Water against another, one Stone\nagainst another, one Minerall against another, one Poison against\nanother, one Metall against another: and so in many more things, all\nwhich it is not requisite here to recite.\n\nNow how, and by what means every thing is to bee preserved, and kept\nfrom hurt, wee must know, that many things are to bee preserved in the\nEarth, and especially all rootes doe for a long time remaine in the\nEarth without losing their vertue, or being corrupted: in like manner\nherbs, flowers, and all fruites continue in the water incorrupted, and\ngreen: there are also many fruits, and apples that may be preserved in\nwater from all manner of putrefaction, untill new fruit come againe.\n\n[Sidenote: How to preserve flesh and blood.]\n\nSo also flesh, and blood, which indeed are putrefied, and grow\nunsavoury quickly, are preserved in cold fountain-water, and not only\nso, but by the addition of new and fresh fountaine-water, may be turned\ninto a quintessence, and bee forever preserved from putrefaction, and\nan ill savour, without any balsome. And this doth not only preserve\nthe flesh, and blood of dead things, but also of the living, wherefore\nMans body may bee preserved from all manner of putrefaction, and divers\ndiseases that proceed from putrefaction, better then common Mummie. Now\nthat blood may be preserved of it self from putrefaction, and stinking,\nand not as a quintessence, & so as it may preserve the blood of the\nliving (as we now said) thou must follow this processe.\n\n[Sidenote: How the Arcanum of mans blood is to be prepared.]\n\nLet the blood bee separated from its flegm, which is separated of its\nselfe, and is driven to the upper part. This water poure gently out\nof the vessell, and in stead of it put as much of the water of the\nsalt of blood, which water wee teach to make in our Chirurgerie: That\nwater doth presently mixe with the blood, and preserves it so, that it\nwill never bee putrefied, or grow unsavory, but continue many years\nas fresh, and very red as it was the first day: and this indeed is a\ngreat wonder. But if thou dost not know how to make this water, or hast\nit not in readiness, then poure upon it so much of the best, and most\nexcellent balsome, and this will doe the same. Now, this blood is the\nbalsome of balsomes, and is called the _Arcanum_ of blood, and it is\nso wonderful, and of such great vertue, that it is incredible to be\nspoken; wherefore thou shalt conceale it as a great secret in Physick.\n\n[Sidenote: How metalls may be preserved.]\n\n[Sidenote: What are the enemies of metalls.]\n\nIn preserving of Metalls, their Enemies are first to bee known, that so\nmuch the better they may bee preserved from harme. The chiefest Enemies\nof Metalls are all sharp corroding Waters, all Corrosive things, all\nSalts, crude Sulphur, Antimony, and Mercury. But that you may know\nparticularly how they show their enmity, it is thus. Sharp Waters, and\nsuch things as are Corrosive, and Salts shew their enmity, in that\nthey mortifie, dissolve, calcine, corrupt Metalls, and reduce them to\nnothing.\n\n[Sidenote: How the fume of Sulphur doth discolour metalls.]\n\nCrude Sulphur shews its enmity in the fume thereof: for by its fume it\ntakes away from Copper its colour, and rednesse, and makes it white.\nFrom white Metalls, as Silver, Tinne, Lead, and Iron it takes away the\nwhitenesse, and makes them red, and yellowish. From Gold it takes away\nthat faire amiable yellownesse, and golden colour, and makes it black,\nand so foule, that nothing can bee more foule.\n\n[Sidenote: How Antimony spoiles and discolours metalls.]\n\nAntimony shews its enmity in this, in that all Metalls with which it is\nmelted, or mixed, it spoiles, carryeth away, and preys upon, and also\nnot unlike to Sulphur, by its fume it takes away from Metalls their\ntrue, and naturall colour, and brings in another.\n\n[Sidenote: Quicksilver distroyes metalls, and how.]\n\n[Sidenote: How the loadstone may be spoyled.]\n\nQuicksilver doth destroy Metalls upon this accompt, in that it enters\ninto Metalls, with which it is joined, and dissolves them, so that\nit makes an Amalgama of them: Wherefore the fume thereof, which wee\ncall common Mercury, makes all Metalls brittle, that they cannot bee\nmalleated, and calcines them, also it makes all red Metalls of a golden\ncolour, to bee white: but it is the greatest enemie of all to Iron,\nand Steel; for if common Mercury doe but touch a barre of Iron, or\nSteel, or that be but smeared over with Mercuriall oile, that bar will\nafterward be broken like glasse, and be bowed; which indeed is a great\nsecret, and deserves to be kept exceeding close. In like manner must\nthe Loadstone be kept from Mercury, for the like enmity it shews to\nthat as to Iron. For any Loadstone that Mercury hath but touched, or\nwhich hath been smeered with Mercuriall oyle, or only put into Mercury,\nwill never draw Iron more. Let no man wonder at this, for there is a\nnaturall cause for it, and it is this, _viz._ because Mercury extracts\nthe spirit of Iron, which was hid in the Loadstone, which spirit draws\nthe spirit of Iron to it: and this is not only in the Loadstone, but in\nall naturall things else, so that alwaies a strange spirit in a body\nwhich is not of the same Nature with it selfe, drawes to it self a body\nwhich is of the same Nature: and this wee must know to bee so, not only\nin the Loadstone, but also in all other naturall things, as Mineralls,\nStones, Hearbs, Roots, Men, and Brutes.\n\n[Sidenote: What antipathy there is betwixt metalls themselves.]\n\nThat Metalls have an enmity, and hate one the other naturally, as you\nsee in Lead, which is naturally a very great enemy to Gold. For it\nbreaks asunder all parts of Gold, it makes it foule, weak, spoiles, and\ndestroyes it even to death, more then any other Metall.\n\nTin also hates, and is an enemy to all Metalls: for it makes them base,\nimmalleable, hard, unprofitable, if it bee mixed with them in the fire,\nor in melting.\n\nSince therefore you have now heard of the Enemies of Metalls, you must\nnext know their preservatives, which keep them from all manner of hurt,\nor corruption, also strengthen them in their Nature, and vertue, and\nexalt their colour.\n\n[Sidenote: Gold is preserved in boyes urine.]\n\nFirst therefore concerning Gold, you must know, that it cannot bee\npreserved better, and fairer then in boyes urine, in which Salt\nArmoniack is dissolved, or in water alone of Salt Armoniack. In them in\ntime the colour is so highly exalted that it can bee exalted no higher.\n\n[Sidenote: How silver is preserved.]\n\n[Sidenote: How Iron and Steel may be preserved.]\n\n[Sidenote: How Copper is preserved.]\n\nSilver cannot be better preserved then if it be boiled in common Water,\nor Vineger, in which Tartar or Salt have been dissolved. So any old\nSilver, that is made black, and fouled, is renewed by being boiled in\nthese waters. The best preservative for Iron and Steel is the lard of\na Barrow-hog not salted, which indeed preserves Iron, and Steel from\nrust, if once every moneth they be smeered over with it. Also if Iron\nbee melted with fixt Arsenicke, it will be so renewed and fixt, that it\nwill like Silver never contract rust. Copper may be preserved, if it\nbee only mixed with sublimed Mercury, or bee smeered over with the oyle\nof Salt; and so it will never any more be grown over with verdegrease.\n\n[Sidenote: How Lead is preserved.]\n\n[Sidenote: How the Loadstone is preserved.]\n\nLead can no wayes bee better preserved then in cold Earth, and in\na moist place, according to the Nature thereof. The Loadstone is\npreserved best of all with the filings of Iron, and Steel, for by this\nmeanes it is never weakened, but daily strengthened.\n\n[Sidenote: The preservation of Salts.]\n\nNow concerning the preservation of Salts, and all things, that are of\na saltish Nature, and may be comprehended under the name of Salt (of\nwhich there are more then an hundred sorts) you must know that they\nare to bee preserved in a hot dry place, and in woodden vessells, not\nin Glasse, Stone, or Metalls: for in those they are dissolved and\nbecome a Water, and an Amalgama which cannot be in Wood.\n\n[Sidenote: The preservation of liquors with oils.]\n\nMoreover you must know how some kind of Waters, and Liquors pressed\nout of hearbs, roots, and all other fruits, and Vegetables, which doe\neasily contract filth, and slime as if a skin were spread over them,\nmay be preserved. These Waters therefore, and Liquors must bee put up\ninto glasses that are narrow towards the top, and wide below, and the\nglasses be filled to the top, then adde a few drops of oyl Olive, that\nall the Water, or Liquor may bee covered: so the Oyl will swim on the\ntop, and preserve the Liquor, or Water a long time from filth or slime.\nFor there is no Water, or liquor if it bee covered with oyl, that will\nbee musty, or of an ill savour.\n\nBy this means also may two sorts of Water, of Liquors of Wine bee\nkept apart in one vessell, that they may not bee mixed: and not only\ntwo sorts, but three, four, five, and more, if only the oyle bee put\nbetwixt: For they are severed by the Oyle, as by a wall, which wil not\nsuffer them to be joined together, and united, for oyle and water are\ntwo contraries, and neither can be mixed with the other: For as the\nOyle will not suffer the Waters to be united, so on the contrary, the\nWater will not suffer the Oyls to be mixed.\n\n[Sidenote: How clothes are preserved.]\n\nNow to preserve Cloath, and Garments from moths, there is no better\nway then with Mastick, Camphire, Amber Gryse, and Muske, and Civet,\nwhich indeed is the best of all, which doth not only preserve them from\nmoths, but also, drives away moths, and all other vermine, as Fleas,\nLice, &c.\n\n[Sidenote: How all sorts of Wood may be preserved.]\n\n[Sidenote: Fixed oyle of sulphur.]\n\nAlso all manner of Woods, as in Houses, Bridges, Ships, or wheresoever\nthey be, may bee preserved so that they will never bee putrefied,\neither in waters, or under waters, or out of water in the earth, under\nthe earth or above the earth, whether they be set in the rain, or\nwind, aire, snow, or ice, in winter, or summer; also that they be not\nworm-eaten, nor that any worms may breed in them whensoever they bee\ncut. Now this preservative is a great _Arcanum_ against all kinds of\nputrefactions, yea so excellent a secret that none may bee compared to\nit. And it is nothing else but Oyle of Sulphur, the processe whereof\nis this. Let common yellow Sulphur bee powdered, and put into a Gourd\nglasse, upon which let there be poured so much of the strongest _Aqua\nfortis_, that may cover it three fingers breadth: then draw it oft by\ndistillation, three, or four times; and last of all, till it be dry.\nLet the Sulphur that remaines in the bottome being of a black, sad red\ncolour, be put upon marble, or in a glasse, and it will easily bee\ndissolved into Oyle, which is a great secret in preserving of Wood from\nputrefaction, and wormes. For this Oyle doth so tinge the wood that\nis nointed with it, that it can never bee washed out of it againe.\nMany more things may bee preserved with this Oil of Sulphur; from\nputrefaction, as ropes, cords in ships, and masts of ships, in carts,\nfishing-nets, and gins which Fowlers, and Hunters use, and such like,\nwhich are oftentimes used in waters, or raine, and are otherwise easily\nrotted, and broken, so also linnen clothes, and many other such like\nthings.\n\n[Sidenote: Which are potable things, and how they are preserved.]\n\n[Sidenote: Which is an enemie to them.]\n\nAlso you must know how potable things are to be preserved, by which\nwee understand Wine, Beer, Meade, Vineger, and Milke. Now if we\nwould preserve these from harm, and in their full vertue, it is very\nnecessary that you know well what is an Enemie to them, and that is\nmenstruous women: for if they doe handle the foresaid things, or have\nany thing to doe about them, or looke, or breath upon them, they\ncorrupt them. For Wine is thereby changed, and become thick, Beer, and\nMead grow sowre, Vineger grows dead, and loseth its sharpnesse; and\nMilke grows sowre, and curded.\n\nThis therefore you must well know, before you come to preserve each of\nthese in particular.\n\n[Sidenote: How Wine is preserved by Sulphur.]\n\nWine is preserved chiefly by Sulphur, and the Oyle of Sulphur, by which\nall Wine may bee preserved a long time, so that it be neither thick,\nnor any other way changed.\n\n[Sidenote: Beere is preserved with oyle of Cloves.]\n\nBeere is preserved with Oyle of Cloves, if some drops thereof bee put\ninto it, to every Gallon two or three drops, or, which is better, with\nthe Oyl of the root of _Avens_, which doth preserve Beer from sowring.\n\n[Sidenote: Mead is preserved with oyle of Sugar.]\n\nMeade is preserved with Oyl of Sugar, which must bee used as the Oyle\nof Cloves abovesaid.\n\n[Sidenote: How Vineger is preserved.]\n\nVineger is preserved with Oyle of Ginger, which must be used as the\nOyle of Cloves abovesaid.\n\n[Sidenote: How Milke is preserved.]\n\nMilke is preserved with Oyle of Almonds made by expression, which must\nbee used as the Oyle of Cloves abovesaid.\n\n[Sidenote: Cheese is preserved with St. Johns wort.]\n\nCheese is preserved with St. _Iohns_ wort from worms, for if it doth\nbut touch it, no worme will breed in it: and if there bee any in\nbefore, it will kill them, and make them fall out of the Cheese.\n\n[Sidenote: How Honey is to be preserved.]\n\n[Sidenote: What its chief enemie is.]\n\nHoney hath no peculiar preservative, onely that it may bee kept from\nits Enemie. Now its chief Enemie is bread: for if a little bread made\nof Corne bee but put, or faln into it, all the Honey is turned into\nEmmots, and spoiled.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF THE\n NATVRE\n Of Things.\n\n\n\n\n_THE FOURTH BOOK._\n\n_Of the life of Naturall things._\n\n\n[Sidenote: What use the Aire is for as to the life of things.]\n\n[Sidenote: What the life of things is.]\n\n[Sidenote: What things have life.]\n\nNo man can deny that Aire gives life to all things, bodies, and\nsubstances, that are produced, and generated of the Earth. Now you\nmust know what, and what manner of thing the life of every thing in\nparticular is; and it is nothing else then a spirituall essence,\na thing that is invisible, impalpable, a spirit, and spirituall.\nWherefore there is no corporeall thing, which hath not a spirit lying\nhid in it, as also a life, which, as I said before, is nothing but a\nspirituall thing. For not only that hath life which moves, and stirres,\nas Men, Animalls, Vermine of the earth, Birds in the Aire, Fish in the\nsea, but also all corporeall, and substantiall things. For here wee\nmust know that God in the beginning of the Creation of all things,\ncreated no body at all without its spirit, which it secretly contains\nin it.\n\n[Sidenote: What is the difference betwixt the Spirit and the Body.]\n\nFor what is the body without a spirit? Nothing at all. Wherefore the\nspirit contains in it secretly the vertue, and power of the thing,\nand not the body. For in the body there is death, and the body is the\nsubject of death, neither is any else to be sought for in the body, but\ndeath.\n\n[Sidenote: The Spirit never dyes.]\n\nFor that may severall wayes bee destroyed, and corrupted, but the\nspirit cannot. For the living spirit remains for ever, and also is the\nsubject of life: and preserves the body alive; but in the ruine of the\nbody it is separated from it, and leaves behind it a dead body, and\nreturnes to its place, from whence it came, _viz._ into the Chaos, and\nthe Aire of the upper and lower Firmament. Hence it appears that there\nare divers spirits, as well as divers bodies.\n\n[Sidenote: The division of the Spirit according to the variety of\nbodies.]\n\n[Sidenote: The Spirit is the life of all Corporeall things.]\n\nFor there are spirits Celestiall, Infernall, Humane, Metalline,\nMinerall, of Salts, of Gemmes, of Marcasites, of Arsenicks, of Potable\nthings, of Rootes, of Juices, of Flesh, of Blood, of Bones, &c.\nWherefore also know that the spirit is most truly the life, and balsome\nof all Corporeall things. But now wee will proceed to the species, and\nbriefly describe to you in this place the life of every naturall thing\nin particular.\n\n[Sidenote: What the life of man is.]\n\nThe life therefore of all men is nothing else but an Astrall balsome,\na Balsamick impression, and a celestiall invisible Fire, an included\nAire, and a tinging spirit of Salt. I cannot name it more plainly,\nalthough it bee set out by many names. And seeing wee have declared\nthe best, and chiefest, wee shall bee silent in these which are lesse\nmateriall.\n\n[Sidenote: What the life of Metalls is.]\n\nThe life of Metalls is a secret fatnesse, which they have received\nfrom Sulphur, which is manifest by their flowing, for every thing that\nflowes in the fire, flowes by reason of that secret fatnesse that is in\nit: unlesse that were in it, no Metall could flow, as wee see in Iron,\nand Steel, which have lesse Sulphur, and fatnesse then all the other\nMetalls, wherefore they are of a dryer Nature then all the rest.\n\n[Sidenote: What the life of Mercury is. Mercury is like to a garment of\nskins.]\n\nThe life of Mercury is nothing else but the internall heat, and\nexternall coldnesse, _i.e._ it makes the internall part of its body\nhot, and the outward part cold, and therefore might well bee compared\nto a garment made of skins, which doth even as Mercury make hot, and\ncold. For if a man wears such a garment it makes him warme, and keeps\nhim from the cold: but if the smooth part of those skins bee put upon\nhis naked body, it makes him cold, and is good against too much heat;\nwherefore it was a custome in ancient time, and still is in some\nplaces, to weare skins as well in Summer, as in Winter, as against\ncold in the one, so against heat in the other: in Summer they turn the\nsmooth side inward, and the hairy side outward; and in Winter the hairy\nside inward, and the smooth side outward. As therefore you have heard\nof the garment of skins, so also it may bee said of Mercury.\n\n[Sidenote: What the life of Sulphur is.]\n\nThe life of Sulphur is a combustible, stinking fatnesse, for whilst it\nburns, and stinks, it may be said to be alive.\n\n[Sidenote: What the life of Salts is.]\n\nNow the life of all Salts is nothing else but the spirit of _Aqu\u00e6\nfortis_: for that water being drawne from them, that which remains in\nthe bottome, is called Dead earth.\n\n[Sidenote: What the life of Gemmes and Coralls is.]\n\nThe life of Gemmes, and Coralls is only their colour, which with spirit\nof Wine may be taken from them.\n\n[Sidenote: What the life of Pearls is.]\n\nThe life of Pearls is nothing else but their splendor, which they lose\nin calcination.\n\n[Sidenote: What the life of the Loadstone is.]\n\nThe life of the Loadstone is the spirit of Iron, which may bee\nextracted, and taken away with spirit of Wine.\n\n[Sidenote: The life of Flints what.]\n\nThe life of Flintes is a mucilaginous matter.\n\n[Sidenote: The life of Marcasites what.]\n\nThe life of Marcasites, Cachymia, Talcum, Cobaltum, Zimri, Granata,\nWismat, and of Antimony is a tinging Metalline spirit.\n\n[Sidenote: The life of Arsenicks.]\n\nThe life of Arsenickes, Auripigment, Operment, Realgar, and such like\nmatters, is a Minerall, and coagulated poison.\n\n[Sidenote: The life of Excrements]\n\nThe life of Excrements, _i.e._ of mans dung, or beast dung is their\nstinking smell, for this being lost they are dead.\n\n[Sidenote: The life of aromaticall things.]\n\nThe life of Aromaticall things, _viz._ of Muske, Amber Gryse, Civet,\nand whatsoever yeelds a strong, good, and sweet smell is nothing else\nbut that gratefull odour: for if they lose this they are dead and of no\nuse.\n\n[Sidenote: The life of sweet things.]\n\nThe life of sweet things, as of Sugar, Honey, Manna, Cassia, and\nsuch like is in their tinging, and subtile sweetnesse, for if that\nsweetnesse bee taken from them by distilling, or subliming they are\ndead, unprofitable, and nothing worth.\n\n[Sidenote: The life of Rozzens.]\n\nThe life of all Rozzens, as Amber, Turpentine, Gumme, is the\nmuciliginous shining fatnesse, which gives that excellent vernish to\nthem all: for when they will yeeld no more vernish, and lose their\nshining, they are dead.\n\n[Sidenote: The life of Plants.]\n\nThe life of Hearbs, Roots, Apples, and other such like fruit, is\nnothing else but the liquor of the Earth, which they lose of their own\naccord, if they do but want water, and Earth.\n\n[Sidenote: The life of Wood.]\n\nThe life of Wood is a certaine Rozzen, for any wood if it want Rozzen\ncan live no longer.\n\n[Sidenote: The life of Bones.]\n\nThe life of Bones is the liquor of Mummie.\n\n[Sidenote: The life of flesh.]\n\nThe life of flesh, and blood is nothing else but the spirit of Salt,\nwhich preserves them from stinking, and putrefaction, and is of it\nselfe as water separated from them.\n\n[Sidenote: The life of every Element.]\n\nNow concerning the life of Elements, you must know that the life of\nWater is its running. For when by the coldnesse of the Firmament it is\ncongealed into ice, it is dead, and its mischievousnesse is taken from\nit, that nobody can bee drowned in it.\n\n[Sidenote: What the life of Fire is.]\n\nThe life of Fire is Aire, for Aire makes fire burne with greater\nvehemency, and heate: Also there cometh forth from all Fire a kind of\nAire, which will blow out a candle, and drives up a feather, as you may\ndayly see before your eyes. Wherefore the flame of Fire is choaked if\nit bee so stopt up, that it can neither receive in Aire, and let out\nits own Aire.\n\n[Sidenote: What the life of Aire is.]\n\nThe Aire lives by, and of it selfe, and gives life to all other things.\n\n[Sidenote: What the life of Earth is.]\n\nThe earth of it selfe is dead, but the Element of it is an invisible,\nand secret life.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF THE\n NATVRE\n Of Things.\n\n\n\n\n_THE FIFTH BOOK._\n\n_Of the Death, or ruine of all things._\n\n\n[Sidenote: What Death is.]\n\n[Sidenote: The preparation of Mercury Sulphur and Antimony.]\n\nThe death of all naturall things is nothing else but an alteration\nand destruction of their powers, and vertues, a predominancy of that\nwhich is evill, and an overcoming of what is good, an abolishing of\nthe former nature, and generation of a new, and another nature. For\nyou must know that there are many things that, whilst they are alive,\nhave in them severall vertues, but when they are dead retaine little\nor nothing of their vertue, but become unsavory, and unprofitable.\nSo on the contrary many things, whilest they live, are bad, but after\nthey are dead, and corrupted, manifest a manifold power, and vertue,\nand are very usefull. Wee could bring many examples to confirme this,\nbut that doth not belong to our purpose. But that I may not seem to\nwrite according to mine own opinion only, but out of my experience,\nit will bee necessary that I produce one example, with which I shall\nsilence those Sophisters, who say, that wee can receive nothing from\ndead things, neither must we seek, or expect to find any thing in them.\nThe reason is, because they do esteem nothing of the preparations of\nAlchymists, by which many such like great secrets are found out. For\nlooke upon Mercury, crude Sulphur, and crude Antimony, as they are\ntaken out of their Mines, _i.e._ whilest they are living, and see\nwhat little vertue there is in them, how slowly they put forth their\nvertues, yea they do more hurt, then good, and are rather poison, then\na Medicine. But if through the industry of a skilfull Alchymist, they\nbee corrupted in their first substance, and wisely prepared (_viz._ if\nMercury be coagulated, precipitated, sublimed, dissolved, and turned\ninto an oyle, if Sulphur bee sublimed, calcined, reverberated, and\nturned into an oyle; also if Antimony bee sublimed, calcined, and\nreverberated and turned into oyle) you shall see how usefull they are,\nhow much strength, and vertue they have, and how quickly they put\nforth, and shew their efficacy, which no man is able to speak enough\nin the commendation of, or to describe. For many are their vertues,\nyea more then will ever bee found out by any man. Wherefore let every\nfaithfull Alchymist, and Physitian spend their whole lives in searching\ninto these three: For they will abundantly recompense him for all his\nlabour, study, and costs.\n\n[Sidenote: What the Death of man is.]\n\nBut to come to particulars, and to write particularly of the death,\nand destruction of every naturall thing, and what the death of every\nthing is, and after what manner every thing is destroyed; you must\nknow therefore in the first place, that the death of man is without\ndoubt nothing else, but an end of his daily work, the taking away of\nthe Aire, the decaying of the Naturall balsome, the extinguishing of\nthe naturall light, and the great separation of the three substances,\n_viz._ the body, soule, and spirit, and their return from whence they\ncame. For because a naturall man is of the earth, the Earth also\nis his Mother, into which hee must return, and there must lose his\nnatural earthly flesh, and so be regenerated at the last day in a new\ncelestiall, and purified flesh, as Christ said to _Nicodemus_ when\nhee came to him by night. For thus must these words bee understood of\nregeneration.\n\n[Sidenote: What the destruction of Metalls is.]\n\nThe death, and destruction of Metalls is the disjoining of their\nbodies, and sulphureous fatnesse, which may bee done severall ways,\nas by calcination, reverberation, dissolution, cementation, and\nsublimation.\n\n[Sidenote: Calcination of Metalls is manifold.]\n\nBut the calcination of Metalls is not of one sort: for one is made with\nSalt, another with Sulphur, another with _Aqua fortis_, and another\nwith common Sublimate, and another with Quicksilver.\n\n[Sidenote: What Calcination with Salt is.]\n\nCalcination with Salt is that the Metall be made into very thin\nplates, and strowed with Salt, and cemented.\n\n[Sidenote: Calcination with Sulphur.]\n\nCalcination with Sulphur is, that the Metall bee made into thin plates,\nand strowed with Sulphur, and reverberated.\n\n[Sidenote: Calcination with Aqua fortis.]\n\nCalcination with _Aqua fortis_, is that the Metall bee made very small,\nand dissolved in _Aqua fortis_, and precipitated in it.\n\n[Sidenote: Calcination with Sublimate.]\n\nCalcination with sublimed Mercury is this, that the Metall bee made\ninto thin plates, and that the Mercury bee put into an earthen vessell\nnarrow towards the top, and wide at the bottome; and then let it be set\ninto a gentle fire made with coales, which must bee blowed a little\nuntill the Mercury begin to fume, and a white cloud goe forth of the\nmouth of the vessel, then let the Plate of the Metall bee put into\nthe top of the vessel, and so the sublimed Mercury wil penetrate the\nMetall, and make it as brittle as a stone of coal.\n\n[Sidenote: Calcination with Quicksilver.]\n\nCalcination with Quicksilver, is that the Metall bee made very small,\nand thin, and be amalgamated with Quicksilver, and afterward the\nQuicksilver bee strained through Leather, and the Metall remain in the\nLeather like chalke, or sand.\n\n[Sidenote: Divers other sorts of mortification of metalls.]\n\nNow besides these mortifications of Metalls, and destructions of their\nlives, know also that there are yet more. For rust is the death of all\nIron, and Steel, and all vitriall, burnt brasse is mortified Copper:\nall precipitated, sublimated, calcined Cinnabar is mortified Mercury,\nall Ceruse, and Minium of Lead is mortified Lead; all Lazure is\nmortified Silver: also all Gold from which its tincture, Quintessence,\nRozzen, Crocus, Vitriall, or Sulphur is extracted, is dead, because it\nhath no more the form of Gold, but is a white Metall like fixed Silver.\n\n[Sidenote: A two fold preparation of Crocus Martis.]\n\nBut let us proceed to shew how Metalls may bee yet further mortified.\nFirst therefore of Iron, know that that is mortified, and reduced into\nCrocus this way. Make Steel into very thin plates: Make these plates\nred hot, and quench them in the best Wine-Vineger, doe this so often\ntil the Vineger hath contracted a considerable rednesse, then distil of\nthe Vineger, til there bee nothing but a dry powder remaining. This is\na most excellent Crocus Martis.\n\nThere is also another way of making Crocus Martis, which doth partly\nexceed the former, and is made with farre lesse costs, and pains, and\nit is this.\n\nStrow upon the plates of Steel, Sulphur, and Tartar, being both in\na like quantity; then reverberate them, and this wil produce a most\nexcellent Crocus, which must bee taken off from the plates.\n\nAlso you must know, that every plate of Iron, or Steel, if it bee\nmelted with _Aqua fortis_; will also make a very fair Crocus; so also\nit is made with oyle of Vitriall, spirit of Salt, Allum water, the\nwater of Salt Armoniacke, and of Salt Nitre; as also with sublimated\nMercury, all which mortifie Iron, and bring it into a Crocus; but none\nof these latter wayes is to bee compared to the two former, for they\nare only used in Alchymie, and not at all in Physicke; wherefore in\nthis, use only the two former, and let alone the rest.\n\n[Sidenote: The mortification of Copper.]\n\n[Sidenote: The Vitriall of Copper is made two wayes.]\n\nThe mortification of Copper, _viz._ that it may be reduced into\nVitriall, Verdegrease, may bee done many wayes, and there are more\nprocesses in it, yet one far better then another, and one more\nprofitable then another. Wherefore it is most convenient here to set\ndown the best, and most profitable, and to bee silent in the rest. The\nbest therefore, the most easy, and exactest way of reducing Copper into\nVitriall is this.\n\nLet plates of Copper bee dipt in spirit of Salt, or Salt-Petre, and let\nthem bee hanged in the Aire until they begin to be green, which indeed\nwil quickly be, wash off this greennesse with cleer fountaine-water,\ndry the plates with some cloath, and wet them again with the spirit of\nSalt, and Salt Nitre, and do again as before, so long until the water\nbee apparently green, or much Vitriall swim on the top: then poure away\nthe water, or evaporate it, and thou hast a most excellent Vitriall for\nmedicine. In Alchymie there is not a fairer, more excellent, and better\nVitriall then what is made by _Aqua fortis_, or _Aqua regis_, or spirit\nof Salt Armoniacke. And the processe is this.\n\nLet plates of Copper be melted with one of the aforesaid waters, &\nas soon as the greeness is extracted, and the plates dryed, let the\ngreeness be taken off with the foot of a Hare, or some other way as you\nplease, as Ceruse is taken off from the plates of Lead: let them bee\nagain wetted as before, until the plates bee wholly consumed, thereby\nis made a most glorious Vitriall, that thou canst not choose but wonder\nat it.\n\n[Sidenote: How water of Salt-petre and Salt-armoniack is made.]\n\nThe water of Salt Petre is made thus. Purifie, and powder it;\nafterwards dissolve it of it selfe in a bladder, put in boyling water.\nSo thou shalt have the water of Salt Petre.\n\nThe water of Salt Armoniacke is made thus: Calcine Salt Armoniack,\nand dissolve it in a Cellar upon a Marble, and this is water of Salt\nArmoniack.\n\n[Sidenote: Verdegrease may be made two wayes.]\n\nBut to make Verdegrease out of Copper, there are divers wayes which\nit is not needful here to recite. Wee shall describe only two, but\nwith a double preparation, _viz._ The one for Physicke, the other for\nAlchymie. The processe therefore of Verdegrease to be used in Physick\nis this.\n\n[Sidenote: How verdegrease to be used in physick is to be prepared.]\n\n[Sidenote: The Balsom of Copper.]\n\nTake plates of Copper, which wet over with the following matter. Take\nHoney, and Vineger, of each a like quantity, of Salt as much as wil\nserve to make them up into a thick past. Mixe them well together, then\nput them into a reverberatory, or Potters furnace so long as the Potter\nis burning his pots, and thou shalt see the matter that stickes to the\nplates to bee very black, but let not that trouble thee. For if thou\nsettest those plates in the Aire, all the black matter wil in a few\ndays become green, and become a most excellent Verdegrease, which may\nbee called the Balsome of Copper, and is commended by all Physitians.\nBut neverthelesse do not thou wonder that this Verdegrease becomes\ngreen in the Aire, and that the Aire can change the black colour into\nso fair a green.\n\n[Sidenote: Aire changeth the Colours of things burnt.]\n\nFor here thou must know that daily experience in Alchymie doth shew,\nthat any dead earth, or _Caput Mortuum_, as soon as it comes out of\nthe Fire into the Aire, doth quickly get another colour, and leaves\nits own colour which it got in the fire. For the changes of those\ncolours are various. For as the matter is, so are the colours that\nare made, although for the most part they flow from the blacknesse\nof the dead earth. For you that are skilful in Alchymie see that the\ndead earth of _Aqua fortis_ comes black from the Fire, and by how many\nmore ingredients there bee in it, by so much the more variously doe\nthe colours shew themselves in the Aire: sometimes they seem red, as\nVitriall makes them: sometimes yellow, white, green, blew: sometimes\nmixt, as in the Rainbow, or Peacocks taile. All those colours shew\nthemselves after the death, and by the death of the matter. For in the\ndeath of all naturall things here are seen other colours, which are\nchanged from the first colour into other colours, every one according\nto its nature, and property.\n\n[Sidenote: The preparation of Verdegrease to be used in Alchymie.]\n\nNow we wil speak of that Verdegrease which is to bee used in Alchymie.\nThe preparation, and processe of that is this.\n\nMake very thin plates of Copper, strow upon them Salt, Sulphur, and\nTartar ground, and mixed together, of each a like quantity in a great\ncalcining pot. Then reverberate them twenty foure houres with a strong\nFire, but so that the plates of Copper do not melt, then take them\nout, and break the pot, and set the plates with the matter that sticks\nto them into the Aire for a few dayes, and the matter upon the plates\nwil bee turned into a faire Verdegrease, which in all sharp Corroding\nwaters, waters of Exaltation, and in Cements, and in colouring of Gold,\ndoth tinge Gold, and Silver with a most deep colour.\n\n[Sidenote: How \u00c6s vstum, or Crocus of Copper is to be made.]\n\nNow to turne Copper into _\u00c6s ustum_, which is called the _Crocus_ of\nCopper, the processe is this:\n\nLet Copper be made into thin plates, and be smeered over with Salt\nmade into a past with the best Vineger, then let it be put into a\ngreat Crucible, and set in a wind furnace, and be burnt in a strong\nFire for a quarter of an houre, but so that the plates melt not: let\nthese plates being red hot bee quenched in Vineger, in which Salt\nArmoniack is dissolved, alwaies half an ounce in a pint of Vineger; let\nthe plates bee made red hot again, and quenched in Vineger as before,\nalwaies scraping, or knocking off the scales which stick to the plates\nafter quenching, into the Vineger. Do this so long, until the plates\nof Copper bee in good part consumed by this means: then distil off the\nVineger, or let it vapour away in an open vessel, and bee coagulated\ninto a most hard stone. So thou hast the best _Crocus_ of Copper, the\nuse whereof is in Alchymie. Many make _Crocus_ of Copper by extracting\nof it with the spirit of Wine, or Vineger, as they do _Crocus Martis_:\nBut I commend this way far above it.\n\n[Sidenote: The sublimation of Quicksilver.]\n\nNow the mortification of Quicksilver that it may bee sublimed, is made\nwith Vitriall, and Salt, with which it is mixed, and then sublimed, so\nit becomes as hard as Crystall, and as white as snow: but to bring it\nto a Precipitate, the processe is this:\n\n[Sidenote: How to make a fixt Precipitat Diaphoreticall.]\n\nLet it first be calcined with the best _Aqua fortis_, then distil off\nthe _Aqua fortis_, and do this about five times, until the Precipitate\nbecome to bee of a faire red colour: Dulcifie this precipitate as much\nas thou canst: And lastly poure upon it the best rectified spirit of\nWine you can get, distil it off from it eight, or nine times, or so\noften until it be red hot in the fire, and doe not fly: then thou hast\na Diaphoretical precipitated Mercury.\n\n[Sidenote: How to make a sweet Precipitate.]\n\n[Sidenote: And the use of it.]\n\nMoreover, you must take notice of a great secret concerning\nprecipitated Mercury, _viz._ if after it is coloured, it bee dulcified\nwith water of salt of Tartar, pouring it upon it, and distilling\nof it off so often, until the water riseth no more sharp from the\nPrecipitate, but bee manifestly sweet; then thou hast a precipitate as\nsweet as sugar, or honey, which in all wounds, Ulcers, and Venereal\nDisease is so excellent a secret, that no Physitian need desire a\nbetter.\n\nBesides it is a great comfort to despairing Alchymists. For it doth\naugment Gold, and hath ingresse into Gold, and with it Gold remaines\nstable, and good. Although there is much pains, and sweat required\nto this Precipitate, yet it wil sufficiently recompense thee for thy\npains, and costs; and wil yeeld thee more gain, then can bee got by any\nArt or Trade whatsoever: Thou maist wel therefore rejoice in this, and\ngive God, and mee thanks for it.\n\n[Sidenote: How Quicksilver may be Coagulated.]\n\n[Sidenote: How Quicksilver may be turned to Cinnabar.]\n\nNow that Quicksilver may bee coagulated, I said that that must bee done\nin sharp _Aqua fortis_, which must bee drawn off by Distillation, and\nthen the Precipitate is made. But that Quicksilver may bee brought into\na Cinnabar; you must first mortifie, and melt it with Salt, and yellow\nSulphur, and bring it into a white powder, then put it in a gourd, and\nput upon it Aludel, or head, and sublime it in the greatest flux you\ncan, as the manner is, so the Cinnabar will ascend into the Aludel, and\nstick as hard as the stone _H\u00e6matites_.\n\n[Sidenote: There are two kinds of Ceruse.]\n\n[Sidenote: The preparation of them.]\n\nThe mortification of Lead to bring it to a Ceruse, is twofold; the one\nfor Medicine, the other for Alchymie. The preparation of Ceruse for\nMedicine is this:\n\nHang plates of Lead in a glazed pot over strong Wine-vinegar, the pot\nbeing well stopt that the spirits doe not exhale: put this pot into\nwarm ashes, or in the Winter into a furnace, then alwaies after ten\nor fourteen dayes, thou shalt find very good Ceruse sticking to the\nplates, which strike off with the foot of a Hare: then put the plates\nover the Vineger again, untill thou hast enough Ceruse.\n\nNow the other preparation of Ceruse for Alchymie is like the former,\nonly that in the Vineger must bee dissolved a good quantity of the\nbest, and fairest Salt Armoniack, for by this means thou shalt purchase\na most faire, and beautifull Ceruse, for the purging of Tinne, and\nLead, and the whitening of Copper.\n\n[Sidenote: The preparation of Minium out of Lead.]\n\nBut if wee would make Minium of Lead, we must first calcine it with\nSalt into Calx, and then burn it in a glazed vessel, alwaies stirring\nit with an Iron rod, till it be red. This is the best, and chiefest\nMinium, and it is to be used as wel in Physick as Alchymie: but the\nother which Mercers sell in their shops is nothing worth. It is made\nonly of the ashes, which remaine of the Lead in the melting of it,\nwhich also Potters use to glaze their vessels, and such Minium is used\nfor Painting, but not for Physicke, or Alchymie.\n\n[Sidenote: The Crocus of Lead.]\n\nNow that Lead may bee brought into yellownesse, the preparation of\nit is not unlike to the preparation of Minium. For Lead must here be\ncalcined with Salt, and brought to a Calx, and afterwards be stirred\nwith an Iron rod in a Broad bason, such as tryers of Mineralls use,\nin a gentle Fire of Coales, diligently taking heed, that there be not\ntoo much heat, nor a neglect in stirring, for else it will flow, and\nbecome a yellow glasse. And so thou hast a fair, yellow _Crocus_ of\nLead.\n\n[Sidenote: How the Azure Colour is made of silver.]\n\nThe mortification of Silver, that of it may be made the Azure colour,\nor something like to it, is thus:\n\nTake plates of Silver, and mix them with Quicksilver, and hang them\nin a glazed pot over the best Vineger, in which Gilt-heads have been\nfirst boiled, and afterward Salt Armoniack, and calcined Tartar have\nbeen dissolved; in all the rest doe as hath been said of Ceruse, then\nalwaies after fourteen days thou shalt have a most excellent, and faire\nAzure colour sticking to the plates of Silver, which must be wiped off\nwith a Hares foot.\n\n[Sidenote: The Mortification of Gold.]\n\nThe Mortification of Gold that it may be brought into its Arcana, as\ninto a Tincture, Quintessence, Resine, Crocus, Vitriall, and Sulphur,\nand many other excellent Arcana, which preparations indeed are many.\nBut because for the most part wee have sufficiently treated of such\nArcana in other bookes, as the extraction of the Tincture of Gold, the\nQuintessence of Gold, the Mercury of Gold, the Oile of Gold, Potable\nGold, the Resine of Gold, the Crocus of Gold, and in the Archidoxis,\nand elsewhere, wee conceive it needlesse here to repeat them. But what\nArcana were there omitted, wee shall here set down, As the Vitriall of\nGold, Sulphur of Gold, which indeed are not the least, and ought very\nmuch to cheer up every Physitian.\n\n[Sidenote: How the sulphur, and the Vitriall of Gold are made.]\n\nBut to extract Vitriall out of Gold, the processe is this:\n\nTake of pure Gold two, or three pound, which beat into thin plates,\nand hanging them over Boyes urine, mixt with the stones of grapes, in\na large gourd glasse, well closed, which bury in a hot heap of stones\nof Grapes, as they come from the presse; when it hath stood fourteen\ndayes, or three weeks, then open it, and thou shalt find a most\nsubtil colour, which is the Vitriall of Gold sticking to the plates\nof Gold, which take off with the foot of a Hare, as thou hast heard\nconcerning other Metalls; as of the plates of Iron, Crocus Martis,\nof the plates of Copper, the Vitriall of Copper and Verdegrease, of\nthe plates of Lead, Ceruse, of the plates of Silver the Azure colour,\n&c. comprehended under one processe, but not with one manner of\npreparation. When thou hast enough of the Vitriall of Gold; boyle it\nwell in Rain-water distilled, alwaies stirring it with a spatle, then\nthe sulphur of the gold is driven up to the superficies of the water,\nas fat, which take off with a spoon: Thus also doe with more Vitriall.\nNow after all the Sulphur is taken off, evaporate that raine water\ntil it bee all dry, and there will remain the Vitriall of Gold in the\nbottome, which thou maist easily dissolve of it selfe upon a marble in\na moist place. In these two Arcana\u2019s, _viz._ the Vitriall of Gold, and\nthe Sulphur of Gold lies the Diaphoreticall vertue. I shal not here set\ndown their vertues; for in the book of Metallick Diseases, and also in\nother bookes wee have set them down at large.\n\nThe mortification of Sulphur, that the combustible and stinking\nfatnesse may bee taken away, and it brought into a fixed substance, is\nthus:\n\n[Sidenote: The mortification and fixation of Sulphur.]\n\nTake common yellow Sulphur finely powdered, and draw from it by\ndistillation _Aqua fortis_, that is very sharp, and this doe three\ntimes, then the Sulphur which is in the bottome of a black colour\ndulcifie with distilled water, until the water come from it sweet, and\nit retains no more the stink of Sulphur. Then reverberate this Sulphur\nin a close reverberatory as you doe Antimony, then it will first be\nwhite, then yellow, and lastly as red as Cinnabar. And when it is so,\nthen thou maist rejoice: For it is the beginning of thy riches: This\nreverberated Sulphur tingeth Silver most deeply into most excellent\nGold, and the body of Man into most perfect health. This reverberated,\nand fixed Sulphur is of more vertue then it is lawfull to speak.\n\n[Sidenote: The Mortification of Salts.]\n\nThe mortification of all Salts, and whatsoever is saltish, is the\ntaking away, and distilling off the aquosity, and oylinesse, and of the\nspirit of them. For if these be taken away, they are afterwards called\nthe dead Earth, or _Caput Mortuum_.\n\n[Sidenote: The Mortification of Gemmes.]\n\nThe mortification of Gemmes, and Coralls, is to calcine, sublime, and\ndissolve them into a liquor, as Crystall. The mortification of Pearls\nis to calcine them, and dissolve them in sharp Vineger into the form of\nMilke.\n\n[Sidenote: The Mortification of the Loadstone.]\n\nThe mortification of the Loadstone, is to anoint it with the oyle of\nMercury, or to put it into Quicksilver, for afterward it will not draw\nIron at all to it.\n\n[Sidenote: The Mortification of flints and stones.]\n\nThe mortification of Flints, and Stones, is to calcine them.\n\n[Sidenote: The Mortification of Marcasites.]\n\nThe mortification of Marcasites, Cachyma\u2019s, Talke, Cobaltus, Zinri,\nGranuti, Zunitter (_see Transcriber\u2019s Note_), Unismut, and of Antimony\nis their Sublimation, _i.e._ that they bee sublimed with Salt, and\nVitriall, then their life which is a Metallick spirit, together with\nthe spirit of Salt, ascends. And let whatsoever remains in the bottome\nof the Sublimatory, bee washed, that the Salt may bee dissolved from\nit, and then thou hast a dead Earth, in which there is no vertue.\n\n[Sidenote: The Mortification of Realgar.]\n\nThe mortification of Arsenickes, Auripigment, Operment, Realgar, &c.\nis, that they flow with Salt Nitre, and bee turned into an Oyl, or\nLiquor upon a Marble, and be fixed.\n\n[Sidenote: The Mortification of excrements.]\n\nThe mortification of Excrements, is the coagulation of Aire.\n\n[Sidenote: The Mortification of Aromatical things.]\n\nThe mortification of Aromaticall things is the taking away of their\ngood smell.\n\n[Sidenote: Of Sweet things.]\n\nThe mortification of sweet things, is to sublime and distill them with\ncorrosive things.\n\n[Sidenote: Of Resines.]\n\nThe mortification of Ambers, Resines, Turpentine, Gumme, and such like,\nis to turn them into Oyle, and Vernish.\n\n[Sidenote: Of Hearbs and Roots.]\n\nThe mortification of Hearbs, Roots, and such like, is to distil off\nfrom them their oyle, and water, and presse out their liquor with a\npresse, and also to make their Alcali.\n\n[Sidenote: Of Wood.]\n\nThe mortification of Wood, is to turne it into Coales, and Ashes.\n\n[Sidenote: Of Bones.]\n\nThe mortification of Bones, is their Calcination.\n\n[Sidenote: Of Flesh.]\n\nThe mortification of Flesh, and Blood, is the taking away of the spirit\nof Salt.\n\n[Sidenote: Of Water.]\n\nThe mortification of Water is by Fire, for all heat dries up, and\nconsumes water.\n\n[Sidenote: Of Fire.]\n\nThe mortification of Fire is by Water, for all Water, quencheth Fire,\nand takes from it its power, and force.\n\nSo now you are sufficiently instructed in few words how death lyes\nhid in all naturall things, and how they may be mortified, and bee\nbrought into another form, and nature, and what vertues flow from them.\nWhatsoever should have been said further, we put in the following book,\nof the Resurrection of Naturall things.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF THE\n NATVRE\n Of Things.\n\n\n\n\n_THE SIXTH BOOK._\n\n_Of the Resurrection of Naturall things._\n\n\n[Sidenote: The raising again of Naturall things.]\n\nThe Resurrection, and renewing of Naturall things, is not the least,\nbut a profound, and great secret in the Nature of things, and rather\nDivine, and Angelicall, then Humane, and Naturall.\n\n[Sidenote: Death is twofold.]\n\n[Sidenote: What things may be raised againe.]\n\nI desire to bee here understood with great distinction, and no\notherwise then my opinion is, and Nature doth daily, and manifestly\nshew, and experience make good, lest I should bee exposed to the lies,\nand slanders of Mountebankes, my enemies (which doe construe all\nthat I doe in the worst sense) as if I would usurp the Divine power,\nand attribute this to Nature, which shee was never able to performe:\nWherefore wee must cautiously consider that there is a twofold Death,\n_viz._ violent, and voluntary. The one can raise a thing again, the\nother not. Wherefore, doe not beleeve those Sophisters that say,\nthat a thing that is once dead, or mortified, can never bee raised\nagain, and that make no account of resuscitation, and restauration of\nthings, which error indeed of theirs is not the least. And indeed it\nis true, that whatsoever dyeth, or perisheth with a naturall death,\nand what Nature mortifies by reason of her predestination, God alone\ncan raise again, or must of necessity bee done by his command: so\nwhatsoever Nature destroyes, Man cannot restore again. But whatsoever\nMan destroyes hee can restore again, and being restored spoil again,\nand Man hath no further power of himselfe, and if hee should attempt to\ndoe any thing more, hee would arrogate the power of God to himselfe,\nand yet hee would labour in vain, and be confounded, unlesse God did\nassist him, or hee had so much faith as to remove mountains: Even to\nsuch a man, this is possible, and greater things then this. Because\nthe Scripture saith, and Christ himselfe spake it. If thou hast faith\nas a grain of Mustard-seed, and saist unto this Mountaine, Goe and bee\nremoved thither, and it shall bee removed, and all things bee possible\nto thee, and nothing impossible.\n\n[Sidenote: What things can not be raised againe.]\n\nBut to return to our purpose, what difference then there is betwixt\ndying, and being mortified, and which of these may be raised again,\nso these are to bee understood. Whatsoever naturally dies hath its\nend by predestination, and so the will and ordination of God permits.\nYet it happens that this is also done by divers diseases, and various\ncasualties, and this can never be raised again, neither is there any\npreservative to bee used against predestination, and the naturall term\nof life. But that which is mortified, may bee both raised again, and\nrevived, which may bee proved by divers arguments, which wee shall set\ndown in the end of this book.\n\n[Sidenote: It is one thing to Dye, and other thing to be Mortified.]\n\nWherefore there is a great difference betwixt dying, and being\nmortified, neither must they bee taken for one, and the same things,\nunder the same name. For in the very example they are far different.\nFor look upon a man that dies a naturall, and predestinated death, what\nfurther good, or profit is there in him? Nothing, hee is only cast into\nthe earth to worms. For hee is a stinking carkasse, and due to the\nearth.\n\nBut the same is not to be understood of a man that is slain with a\nsword, or dies by some such like violent death. For his whole body is\nprofitable, and good, and may bee prepared into a most pretious Mummie.\nFor although the spirit of life went out of such a body, yet the\nbalsome in which lies the life remains, which indeed doth as balsome\npreserve other mens bodies.\n\nSo you may see in Metalls, when a Metall is about to die, it begins to\nbee overcome with rust, and as much as is thus overcome, is dead: and\nwhen all the Metall is devoured with rust, it is all dead, and such a\nrust can never bee reduced into true Metall againe, but it becomes\nonly drosse, and not a Metall. For it is dead, and death is in it,\nneither hath it any more balsome of life, but is quite destroyed in it\nselfe.\n\n[Sidenote: The difference betwixt the Calx of Metalls, and their ashes.]\n\nNow the Calx of Metalls, and their ashes are two things: And there is a\ngreat difference betwixt these two, for one may be revived, and brought\nback again into a Metall, but the other not: the one is volatile, the\nother fixed, the one died, the other mortified.\n\n[Sidenote: What the Ashes of Metalls is.]\n\nThe Ashes is volatile, and cannot be brought back into a Metall, only\ninto glasse, and drosse: but the Calx of Metals is fixed, and maybe be\nbrought back into its own Metall.\n\n[Sidenote: What the Calx of Metalls is.]\n\nBut to understand the difference, and the cause, know, that in the\nAshes there is lesse fatnesse, and more drynesse then in the Calx,\nwhich indeed makes it fluxil: but the Calx is fatter, and moister,\nthen the Ashes, and doth still retain its refine, and fluxibleness,\nand especially the Salt, which naturally is fluxil, and makes Metalls\nflow, and reduceth them. Hence now it follows, that the Salt must bee\nextracted out of the Ashes of Metals, that they may not be brought back\ninto a Metal, then they are perfectly volatile; and this difference,\nand this clause is chiefly to bee taken notice of, for much depends\nupon it.\n\n[Sidenote: The errours of Mountebankes concerning Gold.]\n\nFor amongst Mountebankes this is no small error, who in stead of\nPotable Gold, the Quintessence of Gold, Tincture of Gold, &c. have\ngiven to men an impure Calx of Gold, not considering the difference,\nand evill that follows upon it. For there are two remarkable, and\nnecessary things to be taken notice of here, _viz._\n\nFirst, that Gold calcined, or powdered, if it be given to Men, is\ngathered into one heap in the stomach, or goeth forth again with the\ndung, and so it is taken in vain, without doing any good: or that\nwhich is reduced by the great inward heat in mans body, it gilds over,\nand makes hard in a crust, both the bowells, and stomach, by reason\nof which the concoction of the stomach is hindred, whence many, and\nvarious sicknesses follow, and at length death it selfe.\n\n[Sidenote: When Metallike Arcana are to be taken inwardly.]\n\nAs you have heard of Gold, so also must it bee understood of all the\nother Metalls, _viz._ that you take not any Metallick _Arcanum_, or\nMedicine into your body, unlesse it bee first made volatile, and it be\nreduced into no Metall.\n\n[Sidenote: How to make Metalls Potable and Irreducible.]\n\nWherefore the first degree, and beginning to prepare Potable Gold is\nthis: so may such a Volatile bee afterwards dissolved in spirit of\nWine, that both may ascend together, bee made volatil, inseparable. And\nas you prepare Gold, so may you also prepare potable \u263d \u2640 \u2642 \u2643 \u2644 and \u263f.\n\n[Sidenote: The raising againe of things is proved by the Whelpes of a\nLyon.]\n\n[Sidenote: How Lyons are made alive againe.]\n\nBut to return to our purpose, let us prove by examples, and sufficient\nreasons, that things mortified are not dead, and forced to abide in\ndeath, but may bee reduced, raised again, and revived, and this truly\nby man, and according to the course of Nature. You see Lions how all\nof them are brought forth dead, and first of all are made alive by the\nhorrible roaring of their Parents, as one that is asleep is raised with\na noise, so also are Lions raised, not that they are thus asleep. (For\nthey which sleep a naturall sleep must of necessity rise again, which\nthe Lions of themselves doe not.) For if they were not raised by this\nroaring, they would remain dead, and life would never bee perceived in\nthem. Wherefore it is apparent, that by this roaring they receive their\nlife.\n\n[Sidenote: The reviving of dead Flies.]\n\nSo also you see in all Animalls which are not ingendered, but proceed\nfrom putrefaction, as Flies, which if they bee drowned in water, that\nno life at all is perceived in them, and if they were so left, they\nwould continue dead, and never return to life of themselves any more.\nBut if you cast salt upon them, and put them in the warme Sunne, or\nbehind a warme furnace, they will recover their former life, and this\ntruly is a raising of them up againe. For if this were not done, they\nwould continue dead for ever.\n\n[Sidenote: The generation of many Serpents of one.]\n\nSo also you see in a Serpent, if hee be cut into pieces, and these\npieces put into a gourd glasse, and bee putrefied in Horse-dung, the\nwhole Serpent will become living againe in the glasse, in the form\neither of Worms, or spawn of Fishes. And if those Wormes bee in a\nfitting manner brought out of putrefaction, and nourished, many hundred\nSerpents will be bred out of one Serpent, whereof every one will be as\nbig as the first, which is done only by putrefaction. And as it is said\nof the Serpent, so also many other Animalls may be raised, and restored\nagain.\n\n[Sidenote: _Hermes_, and _Virgils_ endeavour to raise themselves after\nDeath.]\n\nAccording to this processe _Hermes_, and _Virgil_ have attempted (by\nthe assistance of Negromancy) to renew, and raise themselves after\ndeath, and to bee born again as infants, but it succeeded not according\nto their purpose.\n\n[Sidenote: The Resuscitation of Metalls is twofold.]\n\nBut to omit examples, and fall upon the Praxis of Resurrection, and\nRestauration, it is necessary, and most convenient to begin with\nMetalls, forasmuch as Metalline bodies do oftentimes resemble Mens\nbodies.\n\n[Sidenote: The reducing of Metalls into Quickesilver.]\n\nWee must know therefore, that the Resurrection, and Restauration of\nMetalls is twofold. The one which doth reduce calcined Metalls into\ntheir first Metallick body: the other which doth reduce Metalls into\ntheir first matter, _i.e._ into Quicksilver.\n\nThe processe of the latter is this: Calcine a Metall with common\nQuicksilver, put this Calx, and as much Quicksilver into a Sublimatory,\nand let them stand so long till both be coagulated into an Amalgama;\nthen sublime the Mercury from the Calx, then grind it again with the\nMetallick Calx, and sublime it as before, this do so often, till the\nMetallick Calx shal over a candle melt like wax, or ice, and then it is\nwell done. Put this Metall in digestion for a time, and it wil all be\nturned into Quicksilver, _i.e._ into its first matter, which Mercury\nof Metalls is indeed called the Mercury of Philosophers, which many\nAlchymists have sought after, but few have found. Now after this manner\nmay Quicksilver bee prepared out of all Metalls, _viz._ \u263f _auri_, \u263d\n\u2640 \u2642 \u2643 \u2644.\n\n[Sidenote: The reduction of Sublimate, and the highest purging of it.]\n\nNow the raising again, or restoring of coagulated Mercury is done by\ndistillation in a retort: for Quicksilver alone ascends into cold\nwater, the Ashes of \u2644 \u2640 or Sulphur being left behind.\n\nNow the raising again, or restauration of Mercury sublimed is done in\nseething hot water: but it must first be ground very small, so the\nhot water wil seperates it from it the spirit of Salt, and Vitriall,\nwhich it carries up with it, the quicksilver running in the bottome of\nthe water. Now if this Quicksilver shall be again sublimed with Salt,\nand Vitriall, and revived againe in Hot water, and this done seven, or\neight times, it can never bee better purged, and renewed.\n\nAnd this may bee kept for a great secret in Alchymie, and Physick, and\nbe much rejoiced in. For by this means all the impurity, blacknesse,\nand poisonousnesse is taken away.\n\n[Sidenote: The reduction of calcined and Precipitated Mercury.]\n\nMercury calcined can never bee restored againe without sublimation; for\nunlesse it be sublimed after calcination, it will never bee revived,\nwherefore thou shalt first sublime it, and then reduce it as other\nSublimate.\n\nThe resuscitation of Azure Cinnabar, _Aurum vit\u00e6_, also of Precipitate,\nthat they may bee reduced into Quicksilver is thus:\n\nTake either of these, grind it small upon a marble, make it up into\na past with the white of an egge, and sope, then make pills of the\nbigness of Filbeards, which put into a strong earthen gourd, upon the\nmouth of it put a plate of Iron, with many little holes in it, and lute\nit on, and distill it _per descensum_ with a strong fire, so that it\nmay fall into cold water, and thou shalt have the Quicksilver again.\n\n[Sidenote: The renewing of Wood that is burnt.]\n\nNow the resuscitation, and restoring of Wood is hard, and difficult,\nyet possible to Nature, but without much skilfulness, and industry it\ncan never bee done: But to revive it, the processe is this:\n\nTake Wood which must first bee a Coale, then Ashes, which put into a\ngourd together with the Resine, Liquor, and Oyle of that tree, of each\na like weight, mingle them, and melt them with a soft heat, and there\nwill bee a mucilaginous matter, and so thou hast the three Principles,\nof which all things are produced, and generated, _viz._ flegm,\nfatnesse, and Ashes.\n\n[Sidenote: The flegme of Wood is its Mercury, the fat its sulphur, the\nashes its salt.]\n\nThe Flegm is Mercury, the Fat is Sulphur, the Ashes is Salt. For\nwhatsoever fumes, and evaporates in the Fire is Mercury: whatsoever\nflames, and is burnt is Sulphur, and all Ashes is Salt.\n\nNow seeing thou hast these three Principles together, put them in\nHorse-dung, and putrefie them for a time. If afterward that matter\nbee put in, and buried in fat ground, thou shalt see it live again,\nand a little tree spring from thence, which truly in vertue is farre\nmore excellent then the former. This Tree or Wood is, and is called\nRegenerated Wood, renewed, and restored, which from the beginning was\nWood, but mortified, destroyed, and brought into coales, ashes, and\nalmost to nothing, and yet out of that nothing is made, and renewed.\nThis truly in the light of Nature is a great mystery, _viz._ that a\nthing, which had utterly lost its form, and was reduced to nothing,\nshould recover its form, and of nothing bee made something, which\nafterward becomes much more excellent in vertue, and efficacy then it\nwas at first.\n\n[Sidenote: A generall rule for raising of things againe.]\n\nBut to speake generally of the Resurrection, and Restauration of\nNaturall things, you must know, that the chiefest foundation here,\nis, that that bee restored to every thing, and made to agree with\nit, which was taken from it in mortification, and separated from it,\nwhich is hard to bee here specifically explained. Wherefore wee shall\nconclude this book, and shall speak of these things more at large in\nthe next book, Concerning the transmutations of naturall things.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF THE\n NATVRE\n Of Things.\n\n\n\n\n_THE SEVENTH BOOK._\n\n_Of the Transmutation of Naturall things._\n\n\nIf wee write of the Transmutation of all Naturall things, it is fit,\nand necessary that in the first place wee shew what Transmutation is.\nSecondly, what bee the degrees to it. Thirdly, by what Medium\u2019s, and\nhow it is done.\n\n[Sidenote: What Transmutation is.]\n\nTransmutation therefore is, when a thing loseth its form, and is so\naltered, that it is altogether unlike to its former substance, and\nform, but assumes another form, another essence, another colour,\nanother vertue, another nature, or property, as if a Metall bee made\nglasse, or stone: if a stone bee made a coale: if wood be made a coal:\nclay be made a stone, or a brick: a skin bee made glew: cloth bee made\npaper, and many such like things. All these are Transmutations of\nNaturall things.\n\n[Sidenote: There are seven principal degrees of transmutation.]\n\nAfter this, it is very necessary also to know the degrees to\nTransmutation, and how many they be. And they are no more then seven.\nFor although many doe reckon more, yet there are no more but seven,\nwhich are principall, and the rest may bee reckoned betwixt the\ndegrees, being comprehended under those seven: And they are these,\n\n _Calcination, Sublimation, Solution, Putrefaction, Distillation,\n Coagulation, Tincture._\n\nIf any one will climbe that Ladder, he shall come into a most\nwonderfull place, that hee shall see, and have experience of many\nsecrets in the Transmutation of Naturall things.\n\n[Sidenote: What Calcination is, and its kinds are.]\n\nThe first degree therefore is Calcination, under which also are\ncomprehended Reverberation, and Cementation. For betwixt these there\nis but little difference as for matter of Calcination: Wherefore it is\nhere the chiefest degree. For by Reverberation, and Cementation, many\ncorporeall things are calcined, and brought into Ashes, and especially\nMetalls. Now what is calcined is not any further reverberated, or\ncemented.\n\nBy Calcination therefore all Metalls, Mineralls, Stones, Glasse, &c.\nand all corporeall things are made a Coal, and Ashes, and this is done\nby a naked strong Fire with blowing, by which all tenacious, soft, and\nfat earth is hardened into a stone, Also all stones are brought into a\nCalx, as wee see in a Potters furnace of lime, and brickes.\n\n[Sidenote: What Sublimation is, and its kinds.]\n\nSublimation is the second degree, and one of the most principall\nfor the Transmutation of many Naturall things: under which is\ncontained Exaltation, Elevation, and Fixation; and it is not much\nunlike Distillation. For as in Distillation the water ascends from\nall flegmatick, and watery things, and is separated from its body;\nso in Sublimation, that which is spirituall is raised from what is\ncorporeall, and is subtilized, volatile from fixed, and that in dry\nthings, as are all Mineralls, and the pure is separated from the impure.\n\nBesides Sublimation, many good vertues, and wonderfull things are found\nout in Mineralls, and many things are made fixed, and become constant,\nso as to abide in the Fire, and that in this manner.\n\nLet that which is sublimed be ground, and mixed with its feces, and bee\nagaine sublimed as before, which must bee done so long, till it will no\nlonger sublime, but all will remaine together in the bottom, and bee\nfixed.\n\n[Sidenote: The fixation of Mineralls into a stone.]\n\nSo there will bee afterward a stone, and oyle when and as oft as thou\npleasest, _viz._ if thou puttest it into a cold place, or in the aire\nin a Glass. For there it will presently bee dissolved into an Oyle. And\nif thou puttest it againe into the fire, it will againe bee coagulated\ninto a Stone of wonderfull, and great vertue. Keep this as a great\nsecret, and mystery of Nature, neither discover it to Sophisters.\nMoreover, as in Sublimation many Corrosive things are made sweet in the\nconjunction of two matters, so on the contrary, many sweet things are\nmade Corrosive: many sweet things are made sowre, harsh, or bitter; and\non the contrary, many bitter things as sweet as Sugar.\n\n[Sidenote: Rules concerning Salt Armoniack.]\n\nHere also wee must take notice, that every Metal which is brought\ninto Sublimation by Salt Armoniack, may afterward in the cold, or in\nthe aire bee brought into an oyle, and againe bee coagulated into a\nstone in the Fire, which indeed is one of the chiefest, and greatest\nTransmutations in all naturall things, _viz._ to transmute Metall into\na Stone.\n\n[Sidenote: What Solution is, and its kinds.]\n\nThe third degree is Solution, under which are to bee understood\nDissolution, and Resolution, and this degree doth most commonly follow\nSublimation, and Distillation, _viz._ that the matter be resolved which\nremaines in the bottome.\n\nNow Solution is twofold: the one of Cold, the other of Heat; the one\nwithout Fire, the other in Fire.\n\nA cold dissolution dissolves all Salts, all Corrosive things, & all\ncalcined things. Whatsoever is of a Salt, and Corrosive quality, is by\nit dissolved into Oyle, Liquor, or Water. And this is in a moist, cold\ncellar, or else in the Aire on a marble, or in a glasse. For whatsoever\nis dissolved in the cold, contains an Airy spirit of Salt, which\noftentimes it gets, and assumes in Sublimation, or Distillation. And\nwhatsoever is dissolved in the cold, or in the Aire, may again by the\nheat of the Fire bee coagulated into powder, or a stone.\n\n[Sidenote: What things a hot Solution dissolves.]\n\nBut a hot Solution dissolves all fat, and sulphureous things. And\nwhatsoever the heat of the Fire dissolves, the same doth coldnesse\ncongeal into a Masse.\n\n[Sidenote: A double Solution _viz._ of Heat and Cold.]\n\nAnd whatsoever heat coagulates, is again dissolved by cold, or in the\nAire. Here also we must know that whatsoever Aire, or the Cellar doth\nresolve, is of a very great drynesse, and hath a secret corrosive Fire\nhid in it: so whatsoever is dissolved in Fire, or in the heat thereof,\nhath a sweetish frigidity out of the Fire. Thus, and no otherwise is\nSolution to be understood.\n\n[Sidenote: Putrefaction what it is, and its kind.]\n\nPutrefaction is the fourth degree, under which is comprehended\nDigestion, and Circulation.\n\nNow then Putrefaction is one of the principall degrees, which indeed\nmight deservedly have been the first of all, but that it would be\nagainst the true order, and mystery, which is here hid, and known to\nfew: For those degrees must, as hath been already said, so follow one\nthe other, as links in a chain, or steps in a ladder.\n\n[Sidenote: The aforesaid order of Degrees is to be observed in making\ntinctures.]\n\nFor if one of the linkes should bee taken away, the chain is\ndiscontinued, and broken, and the prisoners would bee at liberty, and\nrunne away. So in a ladder, if one step bee taken away in the middle,\nand bee put in the upper, or lower part, the ladder would be broken,\nand many would fall down headlong by it with the hazard of their\nbodies, and lives.\n\nSo you must understand the matter here, that those degrees follow one\nthe other in a just order, or else the whole work of our mystery would\nbe mar\u2019d, and our labour, and pains would bee in vain, and fruitlesse.\n\n[Sidenote: The force of putrefaction.]\n\nNow putrefaction is of such efficacy, that it abolisheth the old\nNature, and brings in a new one. All living things are killed in it,\nall dead things putrefied in it, and all dead things recover life in it.\n\nPutrefaction takes from all Corrosive spirits, the sharpnesse of\nthe Salt, and makes them mild, and sweet, changeth the colours, and\nseparates the pure from the impure, it places the pure above, and the\nimpure beneath.\n\n[Sidenote: What Distillation is, and its kinds are.]\n\nDistillation is the first degree to the Transmutation of all naturall\nthings. Under it are understood Ascension, Lavation, and Fixation.\n\nBy Distillation all Waters, Liquors, and Oyles are subtilized out of\nall fat things. Oyle is extracted, out of all Liquors, Water, and out\nof all Flegmaticke things Water, and Oyle are separated.\n\n[Sidenote: Cohobation.]\n\n[Sidenote: Fixation by Destillation.]\n\nBesides there are many things in Distillation fixed by Cohobation,\nand especially if the things to bee fixed containe in them Water, as\nVitriall doth, which if it bee fixed is called _Colcothar_.\n\nAllum, if it bee fixed with its proper Water, is called the Sugar of\nAllum, which also is resolved into a Liquor, which Liquor if it bee\nputrefied a moneth, produceth a Water of the sweetnesse of Sugar, which\nis of great vertue, and an excellent secret in Physicke, to extinguish\nany Metalline heate in Man, as wee have wrote more at large in our\nBooke of Metalline Diseases.\n\nAnd as you have heard of Vitriall, and Allum, so also Salt nitre, and\nother Watery Mineralls may bee fixed by Cohobation.\n\n[Sidenote: What Cohobation is.]\n\nNow Cohobation is, that the dead head be oftentimes imbibed with its\nown water, and that again bee drawn off by Distillation.\n\n[Sidenote: The force of Distillation in things to be Transmuted.]\n\nMoreover, in Distillation many bitter, harsh, and sharp things become\nas sweet as Honey, Sugar, or Manna; and on the contrary, many sweet\nthings, as Sugar, Honey, or Manna, may bee made as harsh as Oyle of\nVitriall, or Vineger, or as bitter as Gall, or Gentian, as Eager, as a\nCorrosive.\n\nMany Excrementitious things lose their great stink in Distillation,\nwhich indeed goeth forth in the water.\n\nMany Aromaticall things lose their good savour.\n\nAnd as Sublimation alters things in their Quality, and Nature, so also\ndoth Distillation.\n\n[Sidenote: What Coagulation is, and its kinds.]\n\nCoagulation is the sixt degree: Now there is a twofold Coagulation, the\none by Cold, the other by Heat, _i.e._ one of the Aire, the other of\nthe Fire: and each of these again is twofold, so that there are foure\nsorts of Coagulations, two of Cold, and two of Fire.\n\nThe Coagulations of Fire are fixed, the other of Cold are not.\n\nThe one is done only by common Aire, or without Fire. The other by the\nsuperiour Firmament of Winter starres, all which coagulate Waters into\nsnow, and ice.\n\nBut the Coagulation of Fire, which alone is here to bee taken notice\nof, is made by an Artificiall, and Graduall Fire of the Alchymists, and\nit is fixed, and permanent. For whatsoever such a Fire doth coagulate,\nthe same abides so.\n\nThe other Coagulation is done by the \u00c6tnean, and Minerall Fire in\nMountains, which indeed the Archeius of the Earth governs, and\ngraduates not unlike to the Alchymists, and whatsoever is coagulated by\nsuch a Fire, is also fixed, and constant; as you see in Mineralls, and\nMetalls, which indeed at the beginning are a mucilaginous matter, and\nare coagulated into Metalls, Stones, Flints, Salts, and other bodies,\nby the \u00c6tnean fire in Mountaines, through the Archeius of Earth, and\noperator of Nature.\n\n[Sidenote: What things cannot be Coagulated.]\n\nAlso wee must know that Fire can coagulate no water, or moisture, but\nonly the Liquors and Juices of all Naturall things.\n\nBesides also there can no flegm bee coagulated, unlesse in the\nbeginning it was a corporeall matter, into which by the industry of a\nskilfull Alchymist it may return.\n\nSo also any mucilaginous, matter, or spermaticke slimynesse may by the\nheat of Fire be coagulated into a body and corporeall matter, but never\nbee resolved into water again.\n\nAnd as you have heard of Coagulation, so also know concerning Solution,\n_viz._ that no corporeall matter can bee dissolved into Water, unlesse\nat the beginning it was water: and so it is in all Mineralls.\n\n[Sidenote: What Tincture is, and its kinds.]\n\nTincture is the seventh, and last degree, which concludes the whole\nworke of our mystery for Transmutation, making all imperfect things\nperfect, and transmuting them into a most excellent essence, and into a\nmost perfect soundnesse, and alters them into another colour.\n\n_Tincture therefore is a most excellent matter, wherewith all Minerall,\nand Humane bodies are tinged, and are changed into a better, and more\nnoble essence, and into the highest perfection, and purity._\n\nFor Tincture colours all things according to its own nature, and colour.\n\n[Sidenote: All things that are to be tinged must be fluid.]\n\nNow there are many Tinctures, and not only for Metalline, but Humane\nbodies, because every thing which penetrates another matter, or tingeth\nit with another colour, or essence, so that it bee no more like the\nformer, may bee called a Tincture.\n\nWherefore there are many, and various sorts of Tinctures, _viz._ of\nMetalls, Mineralls, Mens bodies, Waters, Liquors, Oyls, Salts, all fat\nthings, and indeed of all things which may bee brought to flux, out of\nthe Fire, or in the Fire.\n\nFor if a Tincture must tinge, it is necessary that the body, or matter\nwhich is to bee tinged, bee opened, and continue in flux, and unless\nthis should bee so, the Tincture could not operate. But it would bee,\nas if any one should cast saffron, or any colour upon coagulated Water,\nor Ice: for so it would not so suddenly tinge the Ice with its colour,\nas if it were cast into other water. And although it should tinge, yet\nit would at the same time resolve the Ice into Water. Wherefore those\nMetalls that wee would tinge, must first bee melted in the Fire, and\nbee freed from Coagulation.\n\nAnd here wee must know, that by how much the stronger fire is requisite\nfor their melting, so much the sooner the Tincture runs through them,\nas Leaven penetrates, and infects the whole masse with sowreness; and\nby how much better the masse is covered, and kept warm, so much the\nbetter is it fermented, and makes the better bread: for ferment is the\nTincture of Dowe, and Bread.\n\n[Sidenote: Feces are of a more fixt nature then their Flegme.]\n\nWee must also note, that all feces are of a more fixed substance then\nthe liquor of it is, also of a sharper, and more penetrating nature:\nas you see in the spirit of Wine which is made of the feces of Wine,\nand of _Aqua vit\u00e6_, which is distilled out of the grounds of Beer, and\nburns like spirit of Wine, and is inflamed as Sulphur.\n\n[Sidenote: The preparation, and Nature of distilled Vineger.]\n\nAlso if of the feces of Vineger another Vineger bee distilled, as\ncommonly spirit of Wine is distilled, there will bee thereby made a\nVineger of so fiery, and sharp a nature, that it consumes all Metalls,\nStones, and other things, as _Aqua fortis_.\n\n[Sidenote: How the Tinctures of Metalls must be made.]\n\nMoreover, it is necessary, that Tinctures be of a fixt, fluxil, and\nincombustible nature, so that if a little of a plate of any Metall red\nhot bee cast into them, they will presently flow like wax, without any\nmanner of fume at all, and they penetrate the Metalls, as oyle doth\npaper, or water a sponge, and tinge all Metalls into white, and red,\nthat is, into Silver or Gold.\n\nNow these are the Tinctures of Metalls, which it is necessary must bee\nturned into an Alcool, by the first degree of Calcination, then by the\nsecond degree of Sublimation, must get an easy, and light flux. And\nlastly, by the degree of Putrefaction, and Distillation are made a\nfixt, and incombustible Tincture, and of an unchangeable colour.\n\n[Sidenote: The Tinctures of Men.]\n\nNow the Tinctures of Mens bodies are, that they bee tinged into the\nhighest perfection of health, and all Diseases bee expelled from them,\nthat their lost strength, and colour bee restored, and renewed, and\nthey are these, _viz._ Gold, Pearles, Antimony, Sulphur, Vitriall, and\nsuch like, whose preparation wee have diversly taught in other books;\nwherefore it doth not seem to us necessary here to repeat them.\n\n[Sidenote: Of Dying and Painting.]\n\nWee shall write no more of Tinctures, seeing every extracted colour may\nbee called a Tincture, which doth indeed tinge things with a permanent\ncolour, which doe not go into the Fire, or preserve colours fixed in\nthe Fire.\n\nAll these are in the hand, and power of the Dyer, and Painter, who\nprepares them according to his pleasure.\n\n[Sidenote: How many degrees of the Alchymists fire there be.]\n\nIt is very necessary in this book to know the degrees of Fire, which\nmany wayes may bee graduated, and intended, and every degree hath a\npeculiar operation, and one produceth the same effect, as another, as\nevery expert Alchymist, by the daily experience, and exercise of the\nArt knows.\n\nFor one is as living, and flaming Fire, which reverberates, and\nCalcines all bodies: Another is the Fire of a Candle, or Lamp, which\nfixeth all volatile bodies: Another is a Fire of coals, which cements,\ncolours, and purgeth Metalls from their dross, exalts Gold and Silver\nto a higher purity, whitens Copper, and in brief renews all Metalls.\n\nAnother Fire is of an Iron plate made red hot, in which the Tinctures\nof Metalls are proved, which also is profitable for other things.\n\nThe Filings of Iron heat after one fashion, Sand after another, Ashes\nafter another, a _Balneum Mari\u00e6_ after another, in which manifold\nDistillations, Sublimations, and Coagulations are done.\n\n_Balneum roris_ after another, in which there are made many Solutions\nof corporeall things.\n\nHorse-dung after another, in which the chiefest putrefactions, and\ndigestions are made.\n\n[Sidenote: The Celestiall fire.]\n\nAnd after another fashion works the invisible Fire, by which wee\nunderstand the rayes of the Sun, and that which is manifested by a\nglasse, or Crystall, and shews its operations and effects, of which\nFire the Ancients wrote nothing at all; and by this fire the three\nPrinciples of every corporeall thing may bee separated.\n\nThis Fire is of such wonderfull force, that by it Metalls may bee\nmelted, and all fat, and fluxible things, may upon the table without\nany Fire bee together with all combustible things, reduced into coales,\nand ashes.\n\nTherefore after I have proposed, and opened to you the degrees of the\nArt of Alchymie, and the degrees of the Alchymists Fire: I will yet\nfurther shew, and declare to you in generall, various Transmutations of\nnaturall things: of Metalls first, secondly of Stones, and thirdly of\ndivers things in generall. The transmutation of Metalls therefore is a\ngreat secret in Nature, and it can hardly bee done by reason of many\nimpediments, and repugnancies. Yet it is not against Nature, nor Gods\nordination, as many falsly affirm.\n\n[Sidenote: The Transmutation of Metalls into Silver and Gold.]\n\nBut that the five lesser, and impurer Metalls, _viz._ \u2640 \u2643 \u2644 \u2642 and \u263f\nmay be transmuted into the greater, purest, and most perfect Metalls,\n_viz._ into \u2609 and \u263d, it cannot be done without the Tincture, or\nPhilosophers stone.\n\nNow seeing we have before sufficiently opened the secrets of Tinctures\nin the seven degrees, and described them there, it is not necessary\nthat wee spend any further labour in this, but rather bee satisfied\nwith those things, which we have wrote in other books concerning the\nTransmutations of Metalls.\n\n[Sidenote: The Transmutation of Iron into Copper.]\n\nNow there are other Transmutations of imperfect, and impure Metals, as\nthe transmutation of \u2642 into \u2640, which may bee done divers wayes.\n\nIf plates of Iron bee boiled in water of Vitriall, or bee cemented with\ncalcined Vitriall, or being red hot be quenched in oyl of Vitriall.\n\nThese three ways Iron may be transmuted into very good, and ponderous\nCopper, which indeed flows well, and hath its weight as well as any\nnaturall Copper.\n\n[Sidenote: The Transmutation of Iron into Lead.]\n\nPlates of Iron may bee as it were reduced, and transmuted into Lead, so\nthat it bee as soft as naturall Lead, but doth not flow so easily: and\nthe processe is this:\n\nTake Filings of \u2642, and so much of the powder of Borax, mingle them well\ntogether, put them in a crucible, and into a wind furnace, let there\nbee made a strong Fire, but so that the \u2642 doe not flow, but stand as it\nwere in a Cement for a whole houre, then encrease the Fire, that it may\nbee red hot, and flow: then let the crucible cool of it selfe, and thou\nshalt find the regulus of Lead in the bottome of the crucible, soft,\nand malleable, as naturall Lead can be.\n\n[Sidenote: The Transmutation of Copper into Lead.]\n\nBut to transmute \u2640 into \u2644 the processe is this:\n\nFirst of all bring Copper with \u263f sublimate, and fixt Arsenick to bee\nwhite, yea as white as \u263d, then beat it small. Take this, and the powder\nof Borax, of each a like quantity, and first cement it, then let it bee\nmelted into a regulus, and thou hast a true regulus of Lead.\n\n[Sidenote: The Transmutation of Lead into Copper.]\n\nNow on the contrary, it is easy to transmute Lead into Copper, neither\ndoth it require much pains, and it is done thus:\n\nTake plates of Lead, strow them over with calcined Vitriall, or Crocus\nof Venus, cement them, and then melt them, and thou shalt see naturall\nLead, transmuted into good, ponderous, and malleable Copper.\n\n[Sidenote: A Metalline mixture like Gold.]\n\nNow if this Copper, or any other Copper be beaten into plates, and\nstrowed over with _Tutia_, or _Capri Celaminaris_, and be cemented,\nand lastly melted, it will bee transmuted into an excellent reddish\n_Electrum_ like to Gold.\n\n[Sidenote: To make English Tin out of Lead.]\n\nIf thou wilt turne \u2644 into \u2643 make plates of \u2644, strow them with Salt\nArmoniack, cement, and melt them, as abovesaid, so will all the\nblacknesse, and darknesse bee taken away from the Lead, and it will be\nin whitenesse like fair English Tin.\n\nNow as you have in briefe heard of some Mutations of Metalls, so\nalso know, that there are Transmutations of Gemmes, which indeed are\nvarious, and in no wise like.\n\n[Sidenote: Oyl of Sulphur transmutes Gemmes.]\n\nFor you see how great Transmutations of Gemmes there lies in oyle of\nSulphur. For any Crystall may bee tinged, and Transmuted in it, and\nin time bee exalted with divers colours, as to bee made like to the\nHyacinth, Granat, or Rubie.\n\n[Sidenote: To Transmute the Loadstone into great strength.]\n\nKnow also that the Loadstone may be transmuted into a tenfold greater\npower, and vertue, and it is done thus:\n\nTake the Loadstone, and heat it very hot in coales, but so that it bee\nnot fired, which presently quench in the Oyle of _Crocus Martis_, made\nof the best Carinthian Steel, that it may imbibe as much as it can.\n\nThou shalt by this meanes make the Loadstone so powerfull, that\nthou maist pull out Nailes out of a wall with it, and doe such like\nwonderfull things with it, that the common Loadstone can never doe.\n\nMoreover, in Transmutation of Gemmes you must know that the world is\nplaced in two degrees of Tincture, and Coagulation.\n\n[Sidenote: To transmute the white of an Egge into Amber of any Colour.]\n\nFor as the white of an Egge may bee tinged with Saffron, and then bee\ncoagulated into a faire yellow Amber: with the smoke of a Pine-tree\ninto blacke Amber: with Verdegrease into green, like _Lapis Armenius_:\nwith green juice into Amber, like the Emerald: and with the Azure\nstone, into blew Amber, like a Saphir: with the Wood called red Wood,\ninto red, like a Granat, or Rubie: with a purple colour, like to an\nAmethyst: with Ceruse, like to Alabaster.\n\nSo all Liquors, especially Metalls, and Mineralls, may bee tinged with\nfixed colours, and afterwards bee coagulated, and transmuted into\nGemmes.\n\n[Sidenote: How counterfeit Pearls are made.]\n\nSo also may Pearles be made like true Pearles in form, so that for\nsplendor, and beauty they can hardly bee discerned from the true: And\nthey are made thus:\n\nCleanse the white of Egges through a spunge, as purely as may bee, then\nmingle with it the fairest white Talke, or Mother of Pearle, or Mercury\ncoagulated with Tinne, and brought into an Alcool, then grinde them all\ntogether on a Marble, so that they become a thick Amalgama, which must\nbee dryed in the Sunne, or behind a furnace so long, untill it bee like\nCheese, or a Liver.\n\nThen of this masse make Pearles as big as thou wilt, which hang upon\nthe bristles of a Hog, and being thus boared through, dry them as\nAmber, and then thou hast finished them.\n\nIf they are not beautifull enough, anoint them over with the white of\nan Egge, and dry them again, and they will bee most goodly pearls, in\nform like the naturall, but not in vertue.\n\nIn the like manner are Coralls made, with which men endeavour to\ndeceive one the other as with Pearle. The processe is this:\n\n[Sidenote: How counterfeit Coralls may be made.]\n\nTake Cinnabar, grinde it on a Marble, with the white of an Egge, for\nthe space of an houre, then dry it, as Potters doe their Earth, then\nmake it into what forme thou pleasest: Afterwards dry them as much as\nmay bee, and noint them over with the white of an Egge, as thou didst\nPearle, and dry them by themselves again.\n\nSo thou shalt have Corall like to the naturall in form, but not in\nvertue.\n\n[Sidenote: A Golden or Silver varnish.]\n\nThou must also know, That the white of an Egge may bee of it selfe\ncoagulated into most cleer Vernish, in the coagulation of which Silver,\nor Gold may bee strewed.\n\nThere are also many other, and various Transmutations of Naturall\nthings: Whereof those which I know, and have had experience of, I will\nby the way set down, and briefly declare to you.\n\n[Sidenote: How wood is made a stone.]\n\nAnd first of all know, That any Wood, if it bee put for a certaine time\ninto the water of Salt Gemme, is turned with much admiration into a\nStone.\n\n[Sidenote: Coales of stones.]\n\nAlso Stones in the \u00c6tnean fire are transmuted into Coales, which are\ncalled stony Coals.\n\n[Sidenote: Glew of skins.]\n\nAlso Glew is boiled out of Skinnes.\n\n[Sidenote: Paper of Linnen-cloath.]\n\nOf Linnen cloth is made Paper.\n\n[Sidenote: Silke of Flax.]\n\nOf Flax boiled in sharp Lie made of the Ashes of Wood is Silke made.\n\n[Sidenote: Feathers may bee Spun.]\n\nAlso the feathery parts pulled off from quills, and boiled in that\nLie, may bee spun, and weaved like Cotton.\n\nAny Oyle or Spermatick mucilage may bee coagulated into Vernish.\n\nAny Liquor into Gumme, &c.\n\nAll these are Transmutations of Naturall things, of which Science wee\nhave spoken enough, and there wee shall here make an end.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF THE\n NATVRE\n Of Things.\n\n\n\n\n_THE EIGHTH BOOK._\n\n_Of the Separation of Naturall things._\n\n\n[Sidenote: The Chaos the Matter of the World.]\n\nIn the Creation of the world, the first separation began from the foure\nElements, seeing the first matter of the world was one Chaos.\n\nOf this Chaos God made the greater world, being divided into four\ndistinct Elements, _viz._ Fire, Aire, Water, and Earth. Fire is the hot\npart, Aire the moist, Water the cold, and Earth the dry part of the\ngreater world.\n\n[Sidenote: What separation shall be here spoken of.]\n\nBut that you may in brief understand the reason of our purpose in this\n8^{th.} book, you must know, that we doe not purpose to treat here\nof the Elements of all Naturall things, seeing wee have sufficiently\ndiscoursed of those Arcana in the Archidoxis of the separation of\nNaturall things: whereby every one of them is apart, and distinctly\nseparated, and divided materially, and substantially, _viz._ seeing\nthat two, three, or foure, or more things are mixed into one body, and\nyet there is seen but one matter. Where it often falls out, that the\ncorporeall matter of that thing cannot bee known by any, or signified\nby any expresse name, untill there bee a separation made. Then\nsometimes two, three, four, five or more things come forth out of one\nmatter: as is manifest by daily experience, in the Art of Alchymie.\n\n[Sidenote: What Electrum is.]\n\nAs for example, you have an _Electrum_, which of it selfe is no Metall,\nbut yet it hides all Metalls in one Metall. That if it be anatomized by\nthe industry of Alchymie, and separated: all the seven Metalls, _viz._\n_Gold_, _Silver_, _Copper_, _Tinne_, _Lead_, _Iron_, and _Quicksilver_\ncome out of it, and that pure, and perfect.\n\n[Sidenote: What Separation is.]\n\nBut that you may understand what Separation is, note, that it is\nnothing else then the severing of one thing from another, whether of\ntwo, three, four, or more things mixed together: I say a separation\nof the three Principles, as of Mercury, Sulphur, and Salt, and\nthe extraction of pure out of the impure, or the pure, excellent\nspirit, and quintessence, from a grosse, and elementary body; and\nthe preparation of two, three, four, or more out of one: or the\ndissolution, and setting at liberty things that are bound, and compact,\nwhich are of a contrary nature, acting one against the other, untill\nthey destroy one the other.\n\n[Sidenote: How many kinds of Separation.]\n\nNow there are many kinds of separation, many of which are unknown to\nus; those, which wee have experienced out of elementary, dissoluble\nnaturall things, shall in this place, according to their kinds, be\ndescribed.\n\n[Sidenote: The separation of the Microcosme.]\n\nThe first separation of which wee speake, must begin from man, because\nhee is the Microcosme, or little world, for whose sake the Macrocosme\nor greater world was made, _viz._ that hee might be the separator of it.\n\n[Sidenote: The body of man after death is twofold.]\n\nNow the separation of the Microcosme begins at his death. For in death\nthe two bodies of Man are separated the one from the other, _viz._ his\nCelestial and Terrestial body; _i.e._ Sacramental, and Elementary: one\nof which ascends on high like an Eagle; the other falls downward to the\nearth like lead.\n\n[Sidenote: What the Elementary Body is.]\n\nThe Elementary is putrefied, consumed, and becomes a putrid stinking\ncarkase, which being buryed in the earth, never comes forth, or\nappeares more.\n\n[Sidenote: What a Sacramentall Body is.]\n\nBut the Sacramentall, _i.e._ Syderiall, or Celestiall, is never\nputrefied, or buried, neither doth it possesse any place. This body\nappears to Men, and also after death is seen.\n\nHence _Ghosts_, _Visions_, and _Supernaturall Apparitions_.\n\n[Sidenote: Whence the Cabalisticall art.]\n\nHence by the ancient Magicians, the _Cabalisticall Art_ took its\nbeginning, of which we shall treat more at large in the books of\nCabalie.\n\nAfter this separation is made, then after the death of the Man three\nsubstances, _viz._ _Body_, _Soule_, and _Spirit_ are divided the one\nfrom the other, every one going to its own place, _viz._ its own\nfountaine, from whence it had its originall, _viz._ the body to the\nEarth, to the first matter of the Elements: the soul into the first\nmatter of Sacraments, and lastly, the spirit into the first matter of\nthe Airy Chaos.\n\n[Sidenote: The separation of the Macrocosme.]\n\n[Sidenote: Three parts of the World.]\n\nWhat now hath been spoken of the separation of the Macrocosme, the same\nalso may bee understood in the greater world which the great Ocean hath\ndivided into three parts, so that the universall world is severed into\nthree parts, _viz._ _Europe_, _Asia_, and _Africa_, which separation is\na certain representation of three Principles, which can be separated\nfrom any Terrene, or Elementary thing. These three Principles are\nMercury, Sulphur, and Salt, of which three the world was made, and\ncomposed.\n\n[Sidenote: The separation of Metalls.]\n\nThe next thing to bee known is the separation of Metalls from their\nMountains, _i.e._ the separation of Metalls, and Mineralls.\n\nBy vertue of this separation many things come forth out of one matter,\nas you see out of Mineralls come forth, _The drosse of Metalls_,\n_Glasse_, _Sand_, _Piipitis_ (_see Transcriber\u2019s Note_), _Marcasite_,\n_Granatus_, _Cobaltum_, _Talke_, _Cachinna_, _Zinetum_, _Bisemutum_,\n_Antimony_, _Litharge_, _Sulphur_, _Vitriall_, _Verdegrease_,\n_Chrysocolla_, _the Azure Stone_, _Auripigmentum_, _Arsenicke_,\n_Realgar_, _Cinnabar_, _Clay of Iron_, _Spathus_, _Gyphus_, _Ocree_,\nand many more like to these, as also the _Waters_, _Oyles_, _Resines_,\n_Calxes_, _Mercury_, _Sulphur_, and _Salt_, &c.\n\n[Sidenote: Of Vegetables.]\n\nVegetables in their separation yeeld, _Waters_, _Oyles_, _Iuices_,\n_Resines_, _Gums_, _Electuaries_, _Powders_, _Ashes_, _Mercury_,\n_Sulphur_, and _Salt_.\n\n[Sidenote: Of Animalls.]\n\nAnimalls in their separation yeeld, _Water_, _Bloud_, _Flesh_, _Fat_,\n_Bones_, _Skin_, _Body_, _Hairs_, _Mercury_, _Sulphur_, and _Salt_.\n\n[Sidenote: What a good separator ought to be.]\n\nHee therefore that boasts himselfe to bee able to separate all naturall\nthings after this manner, must of necessity have long experience, and\nperfect knowledge of all naturall things.\n\nMoreover, hee must bee a skilfull, and well practised Alchymist, that\nhee may know what is combustible, and what not; what is fixt, and what\nnot; what wil flow, and what not; and what things are more ponderous\none then another: also he must be experienced in the naturall colour,\nsmell, acidity, harshnesse, sowrenesse, bitternesse, sweetnesse, the\ndegree, complexion, and quality of every thing.\n\n[Sidenote: The degrees of Separation. What and how many there be.]\n\nAlso hee must know the degrees of Separation, as of Distillation,\nResolution, Putrefaction, Extraction, Calcination, Reverberation,\nSublimation, Reduction, Coagulation, Powdering, and Washing.\n\n[Sidenote: What distillation separates.]\n\nBy Distillation is separated Water, Oyle from all corporeall things.\n\n[Sidenote: What resolution.]\n\nBy Resolution are separated Metals from Minerals, and one Metall from\nanother, and Salt from the other Principles, and fat, and that which is\nlight, from that which is heavy.\n\n[Sidenote: Putrefaction.]\n\nBy Putrefaction is separated fat from lean, pure from impure, putrid\nfrom not putrid.\n\n[Sidenote: Extraction.]\n\nBy Extraction is separated pure from impure, and spirit, and\nquintessence from body, and thinne from thick.\n\n[Sidenote: Calcination.]\n\nBy Calcination is separated watery moisture, fat, naturall heat, odour,\nand whatsoever else is combustible.\n\n[Sidenote: Reverberation.]\n\nBy Reverberation is separated colour, odour, what is combustible, all\nhumidity, aquosity, fat, and whatsoever is inconstant, or fluxil, in\nany thing, &c.\n\n[Sidenote: Sublimation.]\n\nBy Sublimation is separated the fixed from the volatile, spirituall\nfrom the corporeall, pure from impure, Sulphur from Salt, Mercury from\nSalt, &c.\n\n[Sidenote: Reduction.]\n\nBy Reduction is separated what is fluxil, from what is solid, a Metall\nfrom its Minerall, and one Metall from another, a Metall from its\ndrosse, fat from what is not fat.\n\n[Sidenote: Coagulation.]\n\nBy Coagulation is separated waterishnes from humidity, water from Earth.\n\n[Sidenote: Powdering.]\n\nBy Powdering are separated powder, and sand, ashes, and Calx, Minerall,\nVegetable, and Animall one from the other, and all powders, which are\nof an unequall weight are separated, and by winnowing, as chaffe from\ncorne.\n\n[Sidenote: Washing.]\n\nBy washing are separated ashes, and sand, a Minerall from its Metall,\nthat which is heavy from what is light, a Vegetable, and Animall from\nwhat is Minerall, Sulphur from Mercury, and Salt, Salt from Mercury.\n\n[Sidenote: The Preparation of Metall is manifold.]\n\nBut passing by the Theorie, we will now fall upon the practise, and\ncome to particulars.\n\nYou must therefore note, that the Separation of Metalls is the first\nby right, and wee shall therefore treat of it after this method, and\nmanner.\n\n\n[Illustration: *decorative divider*]\n\n_Of the Separation of Metalls from their Mines._\n\n[Sidenote: By fluxing powders.]\n\nThe separation of Metalls from their Mines is done divers ways, _viz._\nby boiling, and melting with fluxing powders, such as are salt Alcali,\nLitharge, salt fluxile, the drosse of Glasse, Salt Gemme, Salt Petre,\n&c. Let them bee put in a Crucible, and melted in a furnace; so will\nthe Metall, or regulus fall to the bottome of the Crucible; but the\nother matter will swim above, and become drosse. Thou shall boil this\nMetalline _regulus_ in a reverberating furnace so long, till all the\nMetall become pure, and freed from all its drosse; by this means the\nmetall is well digested, and as I may say refined from all its drosse.\n\nMany times one mine contains more then one Metall, as Copper and\nSilver, Copper and Gold, Lead and Silver, Tinne and Silver, you shall\nknow it by this, if the Metalline Regulus after Reverberation in a\nmelting pot bee sufficiently after the true manner dissolved. For in\nit are all imperfect Metalls separated, as are Iron, Copper, Tin, and\nLead, and so with a double quantity of Lead to the Regulus being put to\nit, they all goe into a fume, and only fine Silver, or Gold are left\nbehind in the pot.\n\n[Sidenote: By Aqua fortis.]\n\n[Sidenote: By Sulphur.]\n\n[Sidenote: A wonderfull power of Sulphur in separation.]\n\nAlso two or three Metalls mixed together may bee separated in _Aqua\nfortis_, and extracted the one from the other. If two Metalls or one\nbee resolved, the other will fall to the bottome like sand, and be\nprecipitated: and be after this manner separated. Also Metalls may be\nseparated by flowing after this process: Make metals flow, and when\nthey are in flux, cast into them the best flower of Sulphur as you can\nget, _viz._ an ounce to every pound of the metall, and let it burn,\nand by that means it wil draw up the lightest metall to the top, the\nheavy falling to the bottome. Then let them stand together till they\nbe cold. And so in one Regulus two metalls are found, not as before\nmutually mixed, but one separated from the other by the Sulphur, as by\na partition, as Oyle divides two Waters, that they cannot bee joined\ntogether or mixed: Sulphur therefore is a singular Arcanum worthy of\ngreat commendations.\n\n[Sidenote: By Quicksilver.]\n\nFixt metalls, as Gold and Silver, because they cannot wel bee extracted\nwith Fire or _Aqua fortis_, must bee amalgamated with Quicksilver, and\nso separated and extracted, the Quicksilver being afterwards extracted\nand separated by a certaine degree of Distillation from the Calx of the\nmetals, _viz._ Gold, & Silver.\n\nAfter this manner also may other metalls, not only Gold, and Silver,\nbut Copper, Iron, Tin, Lead, &c. as also whatsoever are prepared out of\nthem, as red Electrum, the white Magnesia, Aurichalcum, calcined Lead,\nLaton, Brasse of Cauldrons, and whatsoever metalls of this kind are\ntransmuted, bee with Quicksilver, but first being powdered, abstracted,\nand separated from what is heterogeneous. For the nature, and condition\nof Quicksilver is this, that it wil bee united, and amalgamed with\nmetalls, but yet with one sooner then with another, according as the\nmetall is of greater or lesse affinity to it.\n\nIn this consideration fine Gold is the chiefest, then fine Silver, then\nLead, then Tinne, then Copper, and lastly Iron.\n\nSo amongst transmuted metalls, the first is part with part, then Ash\ncoloured Lead, then Laton, then Brasse of Caldrons, then red, and the\nnewest white. Although for the first course Mercury may take no more\nthen one metall, with which it is amalgamated: yet that Amalgama is to\nbe strained hard through Leather, or Cotton cloath. For by this means\nnothing but the Quicksilver will passe through the Leather, or Cloath:\nand that metall which it did attract remains in the leather, or cloth\nlike Calx, which afterwards thou maist with salt Alcali, or some other\nsalt reduce into a metalline body by melting.\n\nNow by this Art Quicksilver is much sooner separated from all manner of\nmetalls, then by Distillation, &c.\n\nBy this processe with Mercury all metalls may after calcination, and\npowdering be by a skilfull, and industrious Alchymist extracted, and\nseparated one from the other.\n\nIn the same manner, and that easily, may Tinne, and Lead bee separated\nfrom Copper, or Copper vessels, from Iron, and Steel overlaid with Tin\nwithout any fire, or water, by the Amalgama of Quicksilver alone.\n\nAlso Beaten Gold, or Leafe Gold, or Silver, as also any other metall\nbeaten, or ground, being written, or laid over with a pencill, or quill\nupon cloth, parchment, paper, leather, wood, stones, or any thing else,\nmay bee resolved by Quicksilver, and so, that the Quicksilver may bee\nafterward separated again from those metalls.\n\n[Sidenote: By Corrosive waters.]\n\nNow the separation of metalls in _Aqua fortis_, _Aqua Regis_, and like\ncorrosive waters, is after this manner.\n\nLet a metall that is mixed, and joined with another, be taken, and\nbeaten into thin plates, or brought into powder. Put it into a\nseparating vessel, and poure upon it common _Aqua fortis_ as much as\nis sufficient, let them stand and bee macerated, until all the metall\nbee resolved into a clear water. If it be Silver, and contain any Gold\nin it, all the Silver wil bee resolved into water, and the Gold wil\nalso bee calcined, and settle in the bottome like black sand. And after\nthis manner Gold, and Silver are separated. If now thou wilt separate\nthe Silver from the _Aqua fortis_ without Distillation, put a plate\nof Copper into the water, and the Silver will presently settle in the\nbottome of the water like snow, and the Copper plate will begin to be\nconsumed by little, and little.\n\nThe seperation of Silver, and Copper by common _Aqua fortis_ is done\nafter this manner. Let the Copper which contains Silver, or the Silver\nwhich contains Copper be brought to thin plates or powder, and put into\na glass vessel, upon which poure as much common _Aqua fortis_ as is\nsufficient: and by this means the silver will bee calcined, and settle\nto the bottome like white chalk: but the copper wil be dissolved, and\nturned into a clear water. If this water, together with the dissolved\ncopper, be by a Glasse funnel separated from the silver calx into\nanother Glasse: then the Copper that is dissolved in the water, may bee\nso precipitated with common water, or rain water, or any other water,\nthat it wil settle to the bottom of the Glass like sand.\n\nNow the separation of hid Gold, from any metall, is by the degree of\nExtraction in _Aqua Regis_. For this kind of water will attempt to\ndissolve no metall, but only pure, fine Gold, &c.\n\nThe same _Aqua Regis_ doth separate also fine gold from gilded plate.\nFor if that be washed over with it, the Gold will be separated from it,\n&c.\n\n[Sidenote: By the degree of Reverberation.]\n\nMoreover also with cement by the degree of Reverberation two Metalls\nmixed together may be separated the one from the other, but especially\nif they are not in the like degree of Fixation, as Iron and Copper. For\nthat Metall, which is but little fixed, as Tin, and Lead, is all of it\nconsumed by the degree of Reverberation in cement. For by how much the\nmore a Metall is fixed, so much the lesse is it consumed by cement.\n\nYou must know therefore that fine Gold is the most fixt, and perfect\nMetall, which can bee destroyed, or consumed by no cement. Next to this\nis fine Silver. If then Gold, and Silver be mixed together in one body,\nwhich is wont to bee called part with part, or if Silver contain Gold,\nor Gold Silver: I say these being thus mixt if they bee reverberated\ninto cement, then the Gold remains entire, and not at all injured, but\nthe Silver is consumed by the cement, and so is extracted from fine\nGold: so also is Copper from Silver, and Iron, and Tinne from Copper,\nand Iron, or Lead from Tinne, and so forth.\n\n\n[Illustration: *decorative divider*]\n\n_Of the Separation of Mineralls._\n\nAfter that wee have explained (as hitherto wee have done) the\nseparation of Metalls from their Earth, and matter, as also of one\nMetall from another, and how it is done having passed through it with\nas much brevity as might be: it will in the next place bee necessary\nthat wee treat also of those things out of which Metalls grow, and\nare generated, as are the three Principles. Mercury, Sulphur, and\nSalt, as also all Mineralls, in which the first being of Metalls,\n_i.e._ the spirit of Metalls is found, as is manifest in Marcasites,\nGranats, Cachymies, red Talke, the Azure stone, and the like, in which\nthe first being of Gold is found by the degree of Sublimation. So in\nwhite Marcasite, white Talke, Auripigmentum, Arsenick, Litharge, &c.\nthe first being of Silver is found: In Cobaltus, Zinetus, &c. the\nfirst being of Iron: In Zinetus, Vitriall, Verdegrease, &c. the first\nbeing of Copper: In Zinetus, Bisemutus, &c. the first being of Tin: In\nAntimony, Minium, &c. the first being of Lead: In Cinnabar, the first\nbeing of Quicksilver is found.\n\nConcerning this first beginning you must know, that it is a volatile\nspirit, as yet consisting in volatility, as an infant lies in the wombe\nof its Mother, which sometimes is made like to Liquor, sometimes to\nAlcool.\n\nWhosoever therefore desires to busie himselfe about the getting of the\nfirst being of any such body, or to separate it, must of necessity have\nmuch experience, and knowledge in the Art of Alchymie.\n\nFor if hee shall not diligently and skilfully work in Alchymie, hee\nshal attempt many things in vain, and accomplish nothing.\n\nBut after what manner the first being is to be separated out of any\nMinerall, is sufficiently explained in the booke called _Archidoxis_,\nand need not here tediously bee repeated.\n\nBut as concerning the separation of Mineralls, you must note, that many\nof them are to bee separated by the degree of Sublimation as fixed\nfrom those which are not fixed, spirituall and volatile bodies from\nfixt bodies, and so accordingly of all the members, as is declared\nconcerning Metalls. For of all Mineralls there is one, and the like\nprocesse through all degrees, as the Art of Alchymie teacheth, &c.\n\n\n[Illustration: *decorative divider*]\n\n_Of the Separation of Vegetables._\n\n[Sidenote: How Vegetables are separated.]\n\nThe separation of those things, which grow out of the Earth, and are\ncombustible, as fruits, hearbs, flowers, leaves, grasse, roots, woods,\n&c. is made many wayes.\n\nFor first by Distillation the Flegm is separated from them, then the\nMercury, then the Oyle, then the Refine, then the Sulphur, and lastly\nthe Salt.\n\nAll these Separations being made according to the Spagiricall Art many\nnotable, and excellent medicines come from thence, which are to be used\nas well within, as without the body.\n\nBut now seeing idlenesse is so much in request amongst Physitians,\nand all labour and study is turned only to insolency; truly I do not\nwonder, that all such preparations are every where neglected, and\ncoales sold at so low a price, that if Smiths could be so easily\nwithout coales in forging, and working their Metalls, as Physitians are\nin preparing their Medicines, certainly Colliers would long since have\nbeen brought to extream want.\n\n[Sidenote: A reprehension of Physitians.]\n\nIn the mean time I will give to Spagiricall Physitians their due\npraise. For they are not given to idlenesse, and sloth, nor goe in a\nproud habit, or plush and velvet garments, often shewing their rings\nupon their fingers, or wearing swords with silver hilts by their sides,\nor fine and gay gloves upon their hands, but diligently follow their\nlabours, sweating whole nights, and dayes by their furnaces.\n\n[Sidenote: The commendation of Chymists, and how they differ from other\nPhysitians.]\n\nThese doe not spend their time abroad for recreation, but take delight\nin their laboratory. They wear Leather garments with a pouch, and\nApron wherewith they wipe their hands. They put their fingers amongst\ncoales, into clay, and dung, not into gold rings. They are sooty, and\nblack, like Smithes, or Colliers, and doe not pride themselves with\ncleane, and beautifull faces. They are not talkative when they come to\nthe sick, neither doe they extoll their Medicines: seeing they well\nknow that the Artificer must not commend his work, but the work the\nArtificer, and that the sick cannot be cured with fine words.\n\n[Sidenote: How many degrees of Alchymie there be.]\n\nTherefore laying aside all these kinds of vanities, they delight\nto bee busied about the fire, and to learn the degrees of the\nscience of Alchymie: Of this order are _Distillation_, _Resolution_,\n_Putrefaction_, _Extraction_, _Calcination_, _Reverberation_,\n_Sublimation_, _Fixation_, _Separation_, _Reduction_, _Coagulation_,\n_Tincture_, &c.\n\nBut how these separations may bee done by the help of distinct degrees\naccording to the Art of Alchymie, hath been in generall spoken of\nalready. Wherefore it is needlesse here to make repetition.\n\nBut to proceed to particulars, and briefly to explaine the practise,\nyou must know that _Water_, _Spirit_, _Liquor_, _Oyle_, &c. cannot\nbee separated after one and the same processe, out of Flowers,\nHearbes, Seeds, Leaves, Roots, Trees, Fruits, Woods, by the degree of\nDistillation.\n\nFor Hearbs require one processe, Flowers another, Seeds another, Leaves\nanother, Roots another, Trees another, the Stalkes another, the Fruite\nanother, Woods another.\n\n[Sidenote: The degrees of fire in Distillation.]\n\nAnd in this degree of Distillation, there are also foure distinct\ndegrees of Fire to bee considered.\n\nThe first degree of Fire in Distillation is _Balneum Mari\u00e6_, this\nDistillation is made in Water.\n\nAnother degree of Fire is Distillation made in Ashes.\n\nThe third in Sand.\n\nThe fourth in a naked Fire: as also Distillation may bee made by _Aqua\nfortis_, and other sharp Waters.\n\n[Sidenote: With what degrees of fire every Vegetable is to be\nDistilled.]\n\nTo the first degree of Fire belong, Hearbs, Flowers, Seeds, and such\nlike.\n\nTo the second, Leaves, Fruits, &c.\n\nTo the third, Roots, and Boughes of trees, &c.\n\nTo the fourth, Wood, and such like.\n\nNote, that every one of these must bee beaten small, and bruised before\nthey bee put into the Still.\n\nAnd thus much bee spoken concerning the Distillation of Waters out of\nthe Vegetable substances.\n\nAs concerning the Seperation and Distillation of Oyls, the processe is\nthe same as that of Water, only some of them are to bee distilled _per\ndescensum_, and cannot ascend as Waters, the processe of these in this\ncase is to bee changed.\n\nBut Liquors are not separated in Distillation as Waters, or Oyles, but\nare expressed from their corporeall substances with a presse.\n\nAnd here wee must know, that there are some Oyles that are pressed out,\nand separated after the same manner, by a Presse as liquors are, and\nthat for this reason, because they should not contract an ill odour\nfrom the Fire, as otherwise they would doe.\n\nOf this Order is the Oyle of Almonds, Nuts, hard egges, and the like.\n\nAlso wee must note, that all Oyles, if they be prepared, and coagulated\naccording to the Spagiricall Art, yeeld a kind of Vernish, Gumme,\nAmber, or Resine, which may bee also called Sulphur, and that which\nremaines in the bottome of the Still may bee calcined, and brought\nto ashes, and from it may bee with warme water alone, the Alcali\nextracted, and separated from it.\n\nThe Ashes which is left behind is called the Dead Earth, out of which\nnever any else can bee extracted.\n\n\n[Illustration: *decorative divider*]\n\n_Of the Separation of Animalls._\n\nIt is necessary, that Anatomie goe before the separation of Animalls,\nthat the bloud may bee apart, the flesh apart, the bones apart, the\nskinne apart, the bowels apart, the tendons apart, &c. and after this\nmust every one of these bee separated by it selfe by the help of the\nSpagiricall Art.\n\nTherefore the separations in this place are chiefly 4.\n\n[Sidenote: Foure degrees of the separation of Animalls.]\n\n[Sidenote: Mummie, &c.]\n\nThe first draws forth a waterie, and flegmatick humidity from the\nbloud. For from the bloud being after this manner, according to the\nprocesse shewed in the book of Conservations, prepared, there comes\nforth a most excellent Mummie, and so excellent a _Specificum_, that\nany fresh wound may bee cured, and consolidated in the space of twenty\nfour hours, only with one binding up.\n\n[Sidenote: Balsome, &c.]\n\nThe second is the separation of fat from flesh; for that being\nseparated from Mans flesh is a most excellent balsome allaying the\npains of the Gout, and Cramp, and such like pains, if any part affected\nbee anointed with it warm. It helps also the tendons of the hands, or\nfeet, being drawn together, if they bee daily anointed with it. It\ncures also the scab, and all kinds of Leprosy.\n\nTherefore it is the chiefest Chirurgical specificum, and in all cases,\nas in wounds and the like most profitable, &c.\n\nThe third is the separation of waterie, and flegmatick moisture,\ntogether with the fat extracted out of bones. For if these two bee\ncarefully by the Art of Alchymie separated from Mens bones by the\ndegree of Distillation, and the bones bee reduced, or burnt into most\nwhite ashes by the degree of Calcination; and then these three bee\nagain after a right manner joined together, so that they resemble\nbutter, they become a most wonderfull specificall _Arcanum_, with which\nthou maist soundly cure any fracture of bones without any pain at three\nbindings up, so that thou dost handle, and set the fracture according\nto the rules of Chirurgery, and then apply that specificum by way of\nplaister, &c.\n\nThis also doth most speedily cure the wounds of the skull, and any\nother contusion of bones whatsoever.\n\nThe fourth, and the last is the separation of Resines, and Gummes\nfrom the Skin, Bowels, and tendons. For this Resine being extracted,\nand separated out of them by the degree of Extraction, according to\nthe Spagiricall Art, and coagulated by the beams of the Sun, become\na cleer transparent Glew. Out of this glew being prepared, extracted\nand separated out of Mans body, as is prescribed, a most excellent\n_Arcanum_, and specificall stiptick comes forth, wherewith Wounds,\nand Ulcers may speedily bee consolidated, and their lips bee brought\ntogether: (even as two boards are glewed together with glew put betwixt\nthem) so that you put two or three drops of it being resolved into the\nwound. This also is a singular _Arcanum_ for Burns, Falling of the\nnails, Scabs, &c. if the place affected bee nointed with it. For the\nskin will presently bee brought over the raw flesh.\n\nThere might many other separations of these and other things bee\nreckoned up. But seeing wee have mentioned them in other places, it\nwould bee but lost labour here to repeat them. It wil bee necessary\nthat wee speak of those things here, of which wee have made no mention\nelsewhere.\n\n[Sidenote: The last Separation is the last Iudgment.]\n\n[Sidenote: The Manner of the last Iudgement.]\n\nAnd lastly in the end of all things shall bee the last separation, in\nthe third generation, the great day when the Son of God shall come in\nmajesty, and glory, before whom shall be carried not swords, garlands,\ndiadems, scepters, &c. and Kingly jewels, with which Princes, Kings,\nCesars, &c. doe pompously set forth themselves, but his Crosse, his\ncrown of thorns, and nails thrust through his hands, and feet, and\nspear with which his side was pierced, and the reed, and spunge in\nwhich they gave him vineger to drinke, and the whips wherewith hee\nwas scourged, and beaten. He comes not accompanyed with troopes of\nHorse, and beating of Drums, but foure Trumpets shall bee sounded by\nthe Angells towards the foure parts of the world, killing all that are\nthen alive with their horrible noise, in one moment, and then presently\nraising these again, together with them that are dead, and buryed.\n\n[Sidenote: Matth. 25.]\n\nFor the voice shall bee heard: _Arise yee dead, and come to judgment._\nThen shal the twelve Apostles sit down, their seats being prepared\nin the clouds, and shal judge the twelve Tribes of _Israel_. In that\nplace the holy Angels shall separate the bad from the good, the cursed\nfrom the blessed, the goats from the sheep. Then the cursed shall like\nstones, and lead be thrown downward: but the blessed shall like eagles\nfly on high. Then from the tribunall of God shal go forth this voice to\nthem that stand on his left hand: _Goe yee Cursed into everlasting fire\nprepared for the Devill, and his Angells from all eternity: For I was\nan hungry, and yee fed me not; thirsty, and you gave no drink; sick,\nin prison, and naked, and you visited me not, freed mee not, cloathed\nme not, and you shewed no pity towards me, therefore shalt you expect\nno pity from me._ On the contrary, hee shal speak to them on his right\nhand: _Come yee blessed; and chosen into my Fathers Kingdome, which\nhath been prepared for you, and his Angells from the foundation of the\nworld. For I was hungry, and you gave me meat; thirsty, and you gave me\ndrink; I was a stranger, and you took me in; naked and you covered me;\nsick, and you visited me; in prison, and you came unto me. Therefore\nI will receive you into my Fathers Kingdom, where are provided many\nmansions for the Saints. You took pity on me, therefore will I take\npity on you._\n\nAll these being finished, and dispatched, all Elementary things wil\nreturne to the first matter of the Elements, and bee tormented to\neternity, and never bee consumed, &c. and on the contrary, all holy\nthings shall return to the first matter of Sacraments: _i.e._ shall be\npurified, and in eternall joy glorifie God their Creator, and worship\nhim from age to age, from eternity, to eternity, Amen.\n\n\n\n\n[Illustration: *decorative divider*]\n\n OF THE\n NATVRE\n Of Things.\n\n\n\n\n_THE NINTH BOOK._\n\n_Of the Signature of Naturall things._\n\n\nIn this Booke it is convenient for us speaking of the Signature of\nthings in the first place, to declare by whom things are signed, and\nwho the Signator is, and how many things there be that are signed. You\nmust therefore know, that things that are signed are of 3 sorts. The\nfirst sort of them Man signs: the second, the Archeius: the third, the\nstars of supernaturall things. Therefore upon this account there are\nthree Signators: Man, the Archeius, and Stars.\n\nMoreover, you must note, that impressions signed by men do bring with\nthem a perfect knowledge, and judgement of hid things, and impart the\nknowledg of their hid vertues, and faculties.\n\nThe markes of the Stars cause Prophecies, and Presages, and declare the\nsupernaturall vertues of things, and take out the true judgements, and\nsignes, in Geomancy, Chiromancy, Physiognomy, Hydromancy, Pyromancy,\nNecromancy, Astronomy, the Berillisticall art, and other Astrall\nsciences.\n\nBut that wee may explain briefly, and truly all the signes, or markes,\nit wil be necessary in the first place, that wee speak of those signes\nof which Man is the Signer. Those being understood; you may the more\nrightly understand the rest, whether naturall, or supernaturall. It is\ntherefore known, that the _Iews_ carry about them, upon their cloak, or\ncoat a yellow sign. And this is nothing else but that mark, by which\nthey would have you, when you meet them, to know that they are _Iews_.\nSo a Serjeant is known by his divers coloured coat, or sleeve. So every\nMagistrate apparells his servants with his own colours, and liveries.\n\nEvery Mechanick marks his work with a certaine signe, that every one\nmay know whose work it is.\n\nFor which end Carriers wear the liverie of their master, or city, that\nit may be known whom they serve and from whence they travell, that\nthereby they may goe the safer.\n\nSo every Souldier wears a marke, or badge, as colours, black, white,\nyellow, green, blew, or red, &c. that he may be distinguished from the\nenemie. Hence it may bee known that this is _Cesars_ souldier, that the\n_Kings_, this an _Italian_, this a _French_ souldier, &c.\n\nThese are signes which belong to order, or office, of which many more\nmay bee reckoned up. But yet because wee have intended to describe the\nsignes of naturall, and supernaturall things, wee shal not fill up this\nbooke with other signes.\n\nAs concerning those signes, which Man makes, which doe not only respect\norder, office, or name, but conduce to the knowing of his knowledge,\nage, dignity, degree, &c. You must know concerning Money, that every\nkind thereof hath its peculiar triall, and marke, by which it is known,\nhow much it is valued at, who is the Master of it, and in what place it\nis usually currant. Hence is that _German_ Proverb, Money is no where\nmore in request then where it was coined.\n\nThe same also is to bee understood of things that are looked upon and\nexamined by men sworn and appointed for that purpose, before they bee\nsigned: as Cloth which is marked with peculiar marks, by which it may\nbe known, that in examining they were found good, and proved. Why is a\nseal put upon Letters, but that there is a certain bond, which it is\nlawfull for no man to violate? For a seal is a confirmation of Letters,\nwhence they are of all men accounted ratified. Without a seale an\nAcquitance is void, and of no force.\n\nAfter the same manner many things are marked with few letters, names,\nor words, as books, which being writ upon the outside but with one\nword, doe presently shew what is contained within.\n\nThe same rule also there is for glasses and boxes in Apothecaries\nshops, all which are discerned by peculiar names, or papers put upon\nthem. Unlesse that were done, who could discern so many Waters,\nLiquors, Syrups, Oyles, Powders, Seeds, Unguents, &c. and all simples?\nAfter the same manner doth the Alchymist in his Elabatorie mark with\nnames, and papers all Waters, Liquors, Spirits, Oyles, Flegms, Crocus,\nAlcali, and all species, that thereby hee may when there is occasion\nmake use of any of them, and know them: without the help of which his\nmemory could never bear them.\n\nSo also may all houses and buildings bee marked with numbers or\nfigures, that the age of every one of them by the first sight of the\nnumber may presently be known.\n\nThese and other things that are marked I was willing to shew to you,\nthat these being comprehended, I might bee the better understood by you\nin the rest, and so the signification of every thing might bee the more\nplain, and clear.\n\n\n[Illustration: *decorative divider*]\n\n_Of the Monstrous Signes of Men._\n\n[Sidenote: Divers monstrous signes or Markes.]\n\n[Sidenote: What monstrous signes shew.]\n\nMany men are brought forth deformed with monstrous marks, or signes: so\none abounds with one finger, or Toe, another wants one. The fingers of\nsome grow all together in the mothers womb. Another hath a wry foot,\narm, or neck, &c. and brings it with him out of the womb. Another hath\na bunch in his back: so also, are Hermaphrodites born, _i.e._ they\nwhich are both Male, and Female, and have the members both of Man,\nand Woman, or else want both. I have observed many of these monstrous\nsigns, as well in Males, as in Females, all which are to bee accounted\nfor monstrous signes of secret evil ascendents. Whence that proverb is\nmade good; The more crooked, the more wicked: Lame members, lame deeds.\nFor they are signes of vices, seldome signifying any good.\n\nAs the Executioner marks his sons with infamous markes: so the evil\nAscendents impresse upon their yong, supernatural mischievous marks,\nthat they may bee the better taken heed of, which shew some marks in\ntheir forehead, cheeks, ears, fingers, hands, eyes, tongues, &c. being\nshort, or cutted. Every one of these infamous signes denotes a peculiar\nvice. So a mark burnt upon the face of a Woman, or the cutting off her\nears, for the most part signifies theft: the cutting off the fingers,\ncheating Dicers: the cutting off the hand, breakers of the peace:\nthe cutting off two of the fingers perjured: the pulling out of the\neye, cunning, and subtile villains: the cutting out of the tongue,\nblasphemers, slanderers, &c. So also you may know them that deny the\nChristian Religion by a crosse burnt in the soles of their feet,\nbecause _viz._ they have denyed their Redeemer.\n\nBut that passing by these we may proceed to the monstrous signs of\nMalignants ascending, you must know, that all monstrous signes do not\narise from an Ascendent only, but oftentimes also from the stars of\nMens minds, which continually and every moment ascend, and descend\nwith the fancy, estimation, or imagination, no otherwise then in the\nsuperiour firmament. Hence either from fear, or terrour of breeding;\nWomen, many monsters, or children marked with monstrous signes in the\nwomb, are borne. The primary cause of these is fear, terror, appetite\nfrom which is raised the imagination. If a woman with child begin to\nimagine, then her heaven by its motion is carryed round, no otherwise\nthen the superiour firmament every moment, with Ascendents, or risings,\nor Settings. For according to the example of the greater firmament, the\nstars of the Microcosme also are moved by Imagination, untill there be\nan assault, whereby the stars of the Imagination convey an influence,\nand impression upon the Woman that is breeding, just as if anyone\nshould impresse a seale, or stamp money. Whence these signes, and\ngeniall marks are called Impressions of inferiour stars, of which many\nPhilosophers have wrote many things, and men have endeavoured much to\ngive a full, and rationall account of, which could never yet bee done.\nYet they doe adhere, and are impressed on the infants, as the stars of\nthe Mother, whether frequent or violent, doe rest upon the Infants, or\nthe Mothers longing is not satisfied: For if the Mother long for this,\nor that meat, and cannot have it, the starres are suffocated as it were\nin themselves, and dye: And that longing doth follow the infant all its\nlife time, that it can never bee well satisfied. The like reason is\nthere of other things, of which we shall not hear Discourse any further.\n\n\n[Illustration: *decorative divider*]\n\n_Of the Astrall Signes of Physiognomy in Man._\n\n[Sidenote: The Originall of Physiognomie.]\n\nThe signes of Physiognomy receive their original from the superior\nstars; this art of Physiognomy was greatly esteemed of by our\nAncestors, and especially by Heathens, Tartars, and Turks, &c. and\nother people, amongst whom it was the custome to sel men for slaves,\nand it is not yet altogether laid aside amongst Christians. Yet\ntogether with it many errors crept in, not yet taken notice of by any,\nwhilest every blockish ignorant fellow would take upon him without\nany manner of judgement to judge of any one. Where it is worthy of\nadmiration that those erours should never bee taken notice of from the\nworkes, deeds, and abilities of the men.\n\nNow if any one shall in this place argue against us, saying, that the\nsignes of Physiognomy are from the stars, and that the stars have no\npower to compell any one or stir him up; he indeed doth not speak\namisse: but yet there is some difference in it which must be taken\nnotice of, because the stars compell some, and others they doe not\ncompell.\n\n[Sidenote: Man is the Lord of all other Creatures.]\n\n[Sidenote: How a man may withdrawe him selfe from one star, and bring\nhim selfe under another.]\n\nFor here we must know, who can rule or constrain the stars, and who can\nbe governed by them. Therefore for this you must note, that a wise man\ncan rule the stars, and not be subject to them. The stars are subject\nto a wise man, and are forced to obey him, and not he the stars. But\nthe stars compell an Animall man, that whither they lead him hee must\nfollow, just as a thief doth the gallows, and a high-way robber the\nwheel, the fisher the fishes, the fowler the birds, the hunter the wild\nbeasts. And what here is the cause of this, but that such a kind of\nman doth neither know himself, nor his own strength, never considers,\nor thinks that he is the lesser world, and that he hath the universall\nFirmament with the powers thereof hid in him? Wherefore he is called\nan Animall, an ignorant man, and a slave to any base service, and all\nearthly matters; yet whereas he received that priviledge from God in\nParadise, that hee should rule, and reign over all other creatures\nof the Universe, and should not bee obedient to them; therefore God\ncreated him last of all, all the rest being made before him. This\npriviledg man afterwards lost by his fall: but yet the wisdome of man\nwas not made servile, nor did hee let that liberty goe out of his\nhands. Whence it is requisite that the starres should follow him, and\nobey him, and not he the stars. And although hee indeed be the son of\nSaturne, and Saturn his Ascendent; yet hee can remove himselfe from\nhim, and so overcome him, that he can be the off-spring of the Sun;\nand bring himselfe under any other planet, and make himselfe its Son.\nAnd it is the same case here as with a Digger, who for a time hath\nspent his pains with the Master of the Mines, and with the hazard of\nhis life hath performed his service faithfully, at length reasons, and\ndiscourseth with himselfe thus.\n\nWhat will become of thee at last, if thou spendest all thy life under\nthe earth, and by thy continuall labours dost also bring thy body, and\nlife into danger? I will get a release from my Master, and I will serve\nanother Master, where my life may be made sweeter, where I may have\nplenty of meat, and drink, where I may wear better clothes, have little\nwork and much wages, where there shall bee no danger of the mountain\nhanging over mee, and ready to fall upon me, &c. After this manner hee\nwould bee at liberty, when as otherwise hee must remaine a Mercenary\nservant, and slave, pining away with much labour, and low feeding, &c.\n\nNow you see how a wise man commands the stars, and can remove himselfe\nfrom any malignant planet, and bring himselfe under another better,\nhow he can bring himselfe out of slavery into liberty, and can free\nhimselfe out of the prison of an ill planet.\n\nSo also an Animall man, who is the son of the Sun, of _Iupiter_,\n_Venus_, and _Mercury_, may remove himself from a benigne planet, and\nsubject himself to _Saturne_, or _Mars_: such a man is like to a man,\nwho runs from a religious Colledge, and being impatient of an easy life\nbecomes a Souldier, or else a man of no repute, who afterwards spends\nall his life in sorrow, and misery.\n\nSuch an one also is a rich man, who being given to levity, spends,\nand wasts all his goods, in Dicing, Feasting, Whoring, &c. which hee\ngives himselfe to so long untill all bee spent, then hee comes to want,\nand being miserably afflicted with infamous want, becomes deservedly\na laughter and scorn to all men, yea even to the very boyes in the\nstreets, whom you may hear saying: Behold a beggerly man worth nothing,\nwho when hee was a Master disdained his Mastership, and had rather be a\nslave, a begger, a slave to servants; seeing he can never come to his\npriviledg again.\n\nAnd hither doth a Malignant star, or Ascendent drive him. Unlesse he\nhad been a foole, and dishonest, he had not left so certain a Dominion,\nwhich hee had over the stars, but had strove against it: And although\nof himselfe hee knew not how to resist the stars; yet hee might have\nbent his mind to the examples of others; thinking thus with himselfe:\nSee how rich that man was, but foolishly, and shamefully hath brought\nhimself to poverty. Also he lived gallantly, without much labour, had\nso much meat, such wages, that he could not live better. Now he lives\nsparingly, and sordidly, and in stead of Wine hee must drinke Water,\nhis labours daily increase, his wages decrease.\n\nNow how often doth such a kind of Man talke after this manner with\nhimselfe. What have I done? Whither am I running headlong, so basely\nspending my goods that I got, who will repaire my estate? If ever I\nshall receive what hath been thus spent, I will take a far other course\nof life, and will by my harms learne to bee wise, and will make amends\nfor my evill deeds.\n\n[Sidenote: No man is wise by his own harmes, but by anothers.]\n\nBut it is convenient to know, that no man can bee wise by his owne\nharme. For it is a foolish, and senselesse thing to bee wise by ones\nowne harme. Let him that will be wise, be wise by another mans example,\nnot by his owne. For hee that hath once spent his estate, would spend\nit againe if hee should have it, and he that once perisheth, perisheth\nfor ever. Hee which once hath cast a Dice, casts it again. Hee which\nonce stole, and escaped the gallowes, will endeavour to steal the\nsecond time also. For hee thinkes thus with himselfe. My enterprizes\nhave succeeded once, and again, and why not the third, or fourth time?\nIf God should once restore what I have lost, hee would restore it the\nsecond, and third time, &c. If hee did not forsake mee in my first\nmisery, hee will not in the second, or third, &c.\n\nAll these doth an Animall man doe, the servant, and slave of the stars,\nwho is turned every where, and moved by the stars, as a Reed in water.\n\nAnd this is the reason why his life is spent in misery, and he dies in\ninfamy.\n\nWho therefore will sustain such servitude, and not deliver himselfe\nfrom such a nasty prison? For any one may by his owne wisdome, together\nwith the help of his star, deliver, and free himselfe from thence.\nConsider the matter thus:\n\nA Fowler by his prudence, and help of his star, overcoming another\nstarre, needs not goe after birds, for they will come after him flying\nto unusuall places, contrary to their nature.\n\nSo a Fisherman can by making use of the wisdome which God hath given\nhim make fishes swim to him of their own accord, so that he may take\nthem up with his hands.\n\nA Hunter improving his wisdome, doth by his star so compell the wild\nbeasts, that hee need not follow them, but they will follow him without\nany impulse of nature. So also of the rest of living creatures.\n\n[Sidenote: Stars are twofold.]\n\nNow for the better understanding of these things, you must know, that\nStars are twofold; terrestriall, and celestiall, these of wisdome, the\nother of folly.\n\nAnd as there are two worlds, the greater, and the lesser, and the\ngreater governs the lesser: so also the starres of the Microcosme doe\nrule, and overcome the celestiall.\n\n[Sidenote: The end of the Starrs is to serve, not command man.]\n\nNeither did God create the planets, and other stars of the heaven,\nthat they should rule over man, but that they, as all other creatures,\nshould obey, and serve him. And although the superiour stars doe\nincline men, and signe them as also all other terrestiall bodies, with\nnaturall signes, according to the manner of their generation; yet that\nis no power, or soveraignty, but only a predestinated command, and\noffice, whereby nothing may remaine hid, or concealed, but the inward\nforce, and power may bee brought forth by exteriour signes.\n\n[Sidenote: Signes are twofold.]\n\nBut to return to our purpose of the Physiognomicall signes of Men, you\nmust know, that they are twofold, in externall shape indeed alike, but\nin power, and effect unlike.\n\nSome are from supernaturall stars of the heaven, the other, from the\ninferiour starres, _viz._ of the Microcosme.\n\n[Sidenote: What are Physiognomicall signes.]\n\nWhatsoever the superiour star signes according to generation, even to\nthe midle age, that thing signed is predestinated, not wanting peculiar\npowers. For it doth testifie of the nature, and condition of Man.\nWhatsoever therefore the inferiour star of the Microcosme doth sign in\ngeneration, hath its originall from the Father, and Mother, _viz._ as\noft as the Mother by her imagination, or appetite, feare, or terror\nhath by contact affected her infant in her womb with supernaturall\nsignes, which are called the Mothers marks, or the Womb marks, of\nwhich since wee have spoke already, wee shall now save the labour of\niteration; seeing our purpose is only to treat of Physiognomicall\nsignes, where wee shall speak only of the predestinated signes of the\nstars, under which wee understand those signes of Men, which neither\ntheir Father, or Mother had any likenesse of in their body.\n\nOf this sort are black, gray, little, or great eyes, long, crooked,\nsharp, nose, pits in their cheeks, the cheek-bone being raised up, a\nflat, or broad nose, small, or great ears, long neck, long face, wide,\nor little mouth, thick or small, many or few, black, yellow, and red\nhaires, &c.\n\nIf one, or more of these signes appear in Man, you must know, that they\ndoe not want their signification.\n\nBut it is necessary that you consider them according to the\nPhysiognomicall art, and that you have certain knowledge of the Art\nof Signatures, whereby you may know through the externall signes the\ninternall man.\n\n[Sidenote: What Black Eyes signifie.]\n\nBut to proceed to the practise of what we intended, and to reckon up\nsome of the signes of Men, and their signification in part.\n\nYou must know, that black eyes besides a healthful constitution, also\nmany times signifie a constant mind, not wavering, or fearfull, but\nlusty, hearty, true and loving vertue.\n\n[Sidenote: What Gray.]\n\nGray eyes are a signe of a deceitfull, and changeable man.\n\n[Sidenote: Weake Eyes.]\n\nWeak eyes signifie good judgement, witty, and profound deliberation.\n\n[Sidenote: Purblind.]\n\nPurblind eyes, and such as turne upward, and downward, and to both\nsides, signifie a false man, and crafty, that cannot easily be\ndeceived, treacherous, hating labour, slothfull, getting his living\nslothfully, by Dice, Usury, Whoring, Robbery, &c.\n\n[Sidenote: Small and deep.]\n\nSmall and deep eyes doe for the most part signifie weak, and feeble\neyes, and blindnesse ensuing in old age, as also strong men, warlike,\nbold, deceitfull, nimble, factious, patiently undergoing their\ncondition, yet the end of whose life is for the most part tragicall, &c.\n\n[Sidenote: Great.]\n\nGreat eyes, a covetous, ravenous man, especially if they hang out of\nthe head.\n\n[Sidenote: Alwayes Winking.]\n\nEyes that are alwaies winking, declare a weak sight, and a man to be\nfearefull, and solicitous.\n\n[Sidenote: Rolling.]\n\nRolling Eyes shew an amorous affection, and a prudent man, and a man of\nquicke intention.\n\n[Sidenote: Continually dejected.]\n\nEyes continually dejected shew a bashfull, modest man, &c.\n\n[Sidenote: Red.]\n\nEyes that are red, signifie a bold, and strong man, &c.\n\n[Sidenote: Cleare.]\n\nClear eyes, and not easily moveable, shew an heroick, magnanimous,\nstrong, chearfull, and a man formidable to his enemies, &c.\n\n[Sidenote: Eares great.]\n\nGreat eares shew a good hearing, a good memory, attention, diligence, a\nsound brain, and head, &c.\n\nLow eares are an ill omen. For, for the most part they signifie a man\nto be malitious, fraudulent, unjust, and a bad hearing, a bad memory, a\nbold man, and easily exposing himselfe to dangers.\n\n[Sidenote: A long Nose.]\n\nA long nose, and crooked downwards is a good sign, it signifies a man\nto bee valiant, prudent, close, rigorous, and yet just, &c.\n\n[Sidenote: A flat Nose.]\n\nA flat nose signifies a man to be malicious, lustfull, given to lying,\ninconstant, &c.\n\n[Sidenote: Sharp.]\n\nA sharp nose, a man to bee a turne-coate, a mocker, &c.\n\n[Sidenote: Long.]\n\nA long nose, a man to be slow in all his actions, and to be of a very\nquick smell.\n\n[Sidenote: Hollow cheeks.]\n\nThe cheekes with pits in them signifie a man to bee talkative, a\nScorner, contentious, &c.\n\n[Sidenote: A long Chin.]\n\nA long chin, with a long face, signifie a man to be given to anger, and\nslow to labour, &c.\n\n[Sidenote: A divided Chin.]\n\nA divided chin signifies a man to bee faithfull, officious, subtile,\nand various in his words, speaking one thing, and meaning another,\nangry, yet sorry for his anger, ingenious, and given to inventions.\n\n[Sidenote: A great Mouth.]\n\nA great and large mouth signifies a man to bee a great devourer, silly,\nfoolish, imprudent, dareing, &c. A little mouth signifies the contrary.\n\n[Sidenote: Lips drawn to.]\n\nLips drawne to, where the upper is greater then the lower, signifie a\nman to bee angry, warlike, couragious, yet for the most part of rude,\nand uncivil behaviour, and manners like to a swine.\n\n[Sidenote: Lips great beneath.]\n\nLips great beneath, signifie a man to be dull, foolish, and blockish,\n&c.\n\n[Sidenote: Haire signifies nothing by Art.]\n\nJudgement by the haires either of the head, or beard, is not very\ncertain, because use teacheth that they can be divers wayes varyed, as\nto bee made black, or yellow, or red, or white, and hoary, or curled,\nsoft, or hard, as any one desires to have them.\n\nHence it will come to passe, that many who are otherwise skilfull\nenough in the Art of Physiognomy would be most shamefully deceived,\nwhilst they should rashly judge by the hairs, imputing that to the\nstars, which should rather be ascribed to men themselves.\n\nYet it cannot bee denyed, but that haires firmly fastened on the head,\ndoe signifie a good health of the head, as also of the whole body.\n\nAnd this is the reason, why they that buy Horses pull their tails,\nthat by this means they may judge of their soundnesse.\n\nSo Hogges are tryed by their bristles, Fish by their shells, and\nscales, a Bird by his feathers, &c.\n\n[Sidenote: Long Necks.]\n\nThe necke, if it be too long, signifies a man to bee sollicitous,\nprudent, and attent, &c.\n\n[Sidenote: Broad Shoulders and backs.]\n\nBroad shoulders, and backe, signifie a man to bee strong, and able for\ncarrying or removing, &c.\n\n[Sidenote: Musculous Armes.]\n\nArmes that are musculous, signifie a man to be strong and able for any\nexercise, as beating, pounding, shooting, &c.\n\n[Sidenote: Hard hands.]\n\nHands that bee hard signifie a man to bee laborious, and a hireling,\n&c. Soft hands, the contrary.\n\n[Sidenote: A short Body.]\n\nA short body, and long legs signifie a man to be a good runner, to bee\neasily satisfied with meat, and drinke, and for the most part to bee of\na short life.\n\nGreat and clear veines under the middle age of man signifie a man to be\nfull of bloud and juice, but above the midle of his age to be commonly\nsick, yet long lived.\n\n[Sidenote: Nothing can be judged by the manners, and behaviour of Men.]\n\nAs much as concerns the manners, gestures of men, nothing can be so\neasily known, and judged by them.\n\nFor experience teacheth that these can every moment bee changed, as\nto deceive the Signator, and make him erroneous in his judgement:\nAnd because it hath not been observed hitherto so accurately by all\nAstronomers; It is therefore the Signators part not alwayes to look to\nthe manners and actions of men, but rather to other signs of the body,\nwhich are fixed, and can by no Art be counterfeited or changed.\n\nFor if red hairs, moving the forehead, and eyelids, a cheerfull,\nraised, and unmoveable countenance, a frequent agitation of the mouth,\na stout mused walking, and a light mind, should necessarily declare a\nman to be a gallant souldier and stout, every one could by his industry\nand art make himselfe seem to be such an one; that hee might by his\nlookes bee the better approved of, and obtaine greater pay.\n\nThe like also may be judged of other kinds of behaviour, which pretend\nto wisdom, folly, truth, lying, fortune, victory, &c.\n\n\n[Illustration: *decorative divider*]\n\n_Of the Astrall Signes of Chiromancy._\n\nConcerning the Signes of Chiromancy, we must hold that they doe arise\nfrom the superiour stars of the seven planets; and that wee must know\nand judge of them by the seven planets.\n\n[Sidenote: What Chiromancy is.]\n\nNow Chiromancy is an Art, which doth not only look into the hands of\nmen, and make judgement by their lines and wrinkles, but also considers\nall hearbs, woods, hard stones, earthes, and rivers, and whatsoever\nhath lines, veins, or wrinkles.\n\nNeither doth this Art want its errours, which those Astronomers were\nguilty of.\n\nFor they assigned the fingers of both hands to the planets, and\nchiefest stars, whereas there are but five fingers in one hand, and in\nboth ten, yet the planets are reckoned but seven.\n\nHow then can these things agree amongst themselves?\n\nNow if there were seven fingers on each hand, it then might bee\ngranted, that every finger might bee ascribed to severall planets.\n\n[Sidenote: Whether the fingers be assigned to the Planets.]\n\nBut yet it falls out many times, that some men may have but seven\nfingers on both hands, the rest being casually cut off: but seing that\nthey were cut off, and just seven were not at their birth, this matter\ncannot be related hither.\n\nAnd if it should be so, that a man should bee borne with seven fingers,\nwhether on one hand, or on both: yet that were monstrous, and beside\nthe usuall order of Nature, and not subject to the stars. Therefore\nthis also cannot belong to this place.\n\nBut if there must be but five fingers on each hand, and seven planets,\nand these mutually bee compared amongst themselves, it would then be\nconvenient that the lots of the planets should be put into a box, to\nknow which two planets must give place, and bee left out.\n\nYet because this cannot bee, and the planets have neither dice, nor\nlots in the Firmament; It would be worth wondering at, if any one\nshould usurp this power to himself, as to allot by the name of the\nplanet, and signe, the thumb to _Venus_, the fore-finger to _Iupiter_,\nthe midle-finger to _Saturne_, the ring-finger to the _Sun_, and the\nlittle-finger to _Mercury_, in the meane time casting out _Mars_, and\nthe _Moon_, as it were out of their tribe and liberty.\n\nWhich things being so; who can wonder that _Mars_ doth stir up his\nsons with just indignation to kill that caster of lots, or to beare\na perpetuall hatred against him? Who can wonder why the Moon should\nenfeeble the brain of that player, or take away his reason?\n\nAnd this is their first errour, which, as wee have said, they have\ncommitted in Chiromancy.\n\nThe second errour in it is this:\n\nIt oftentimes happens that the originall, and naturall lines of the\nhands are changed by hurts, and casualties, or are made greater, or\nlesser, or doe appear in other places.\n\nFor as if there be a high-way obstructed by any thing or be stopt up\nby the fall of a mountain, or be spoiled by the overflowing of waters,\nmen go about in another way neer to it: so it happens in the old lines\nof the hands, that sometimes after the curing of wounds, or ulcers,\ntogether with new flesh, also new lines doe grow out, and the old are\nquite abolished.\n\nIn the same manner also by reason of hard labours the lines are\ndefaced, or they which were originall grow great; as it is in trees:\nFor if a young tree send forth many branches on all sides, these being\ncut off, the tree it selfe becomes bigger.\n\nBut that wee may at length proceed to the practise of the Art of\nChiromancy, and briefly declare our opinion; I would have you know,\nthat I will indeed change nothing of what concerns the hands, but\nacquiesce, and be satisfied with the observations, and descriptions of\nthe Ancients. Yet I purpose in this practise of Chiromancy to write of\nthose things, of which the Ancients have made no mention of, as of the\nChiromancy of Hearbs, Woods, Stones, and the like.\n\n[Sidenote: The Chiromancy of Hearbs and Woods.]\n\nAnd it must first be noted, that all Hearbs, which are of one kind must\nbe of one, and the same Chiromancy.\n\n[Sidenote: What use is of them.]\n\nBut if their lines bee unlike, and appeare greater, or lesser in some\nof them: that is, by reason of their age. Wee doe therefore clearly\nprofesse, that the Chiromancy of Hearbs, conduceth to nothing else but\nto know, and understand the age of any Hearb, or Root.\n\nBut by way of arguing any may here object, that there is no hearb as\nlong as it growes is older then another, four or five monthes at the\nmost, if the supputation begins from May till Autumne, at which time\nhearbs die, and fall from their root.\n\n[Sidenote: The condition of the spirit of the Hearb.]\n\nTo this I answer, that from God there is but one vertue in a root,\nwhich is the first being and spirit of the hearb, by reason of which\nthe hearb grows, and is supported untill the predestinated time, and\nuntill it bee exalted to the production of seed. And this is a sign,\nand a mark, that the vertue returns back to the root, and so the hearb\nis dryed. As long as that spirit which is the chiefest vertue of the\nhearb remaines in the root, the hearb every yeer is renewed: unlesse it\nbe, that that spirit together with the hearb be taken way, and decayes.\nThen the hearb is not renewed. For the root is dead, and hath no more\nlife remaining in it.\n\nBut after what manner that spirit together with the hearb is taken from\nthe root, or with the root from the earth, that the vertue thereof\ncannot goe backe into the root, or from the root into the earth, is\nnot to be considered in this place. For that is a sublime mystery\nof Nature, and not to be openly discovered by reason of ignorant\nPhysitians, who doe not only scoffe at but contemne such secrets.\nTherefore what here wee have omitted, wee shall set downe in our\nHerball.\n\nMoreover, by how much the younger hearbs are, so much the more doe they\nexcell in power and vertue.\n\nAs by age a man is weakned, and fails in strength, so also doe hearbs.\n\nBut to know what the Chiromancy, and age of hearbs, and such like\nthings, is, daily experience is required, seeing the number of their\nyears is not written upon them, but it must be divined, as I have said,\nby Chiromancy only.\n\nNow Chiromancy doth not consider numbers, letters, or characters, but\nlines, veins, and wrinkles only, &c. according to the age of any thing.\nFor by how much the older a thing is, so much the greater, and easier\nto be seen are the lines, and the vertue, and operation of the thing so\nmuch the duller.\n\n[Sidenote: Young hearbs must be applyed to old diseases, and so on the\ncontrary.]\n\nFor as a disease of one moneth or yeare, is more easily cured then that\nwhich is of two, three, four, or five moneths, and years: So an hearb\ndoth sooner cure a disease of one moneth, or year, then that which is\nof two, three, or four moneths, or years. And for this cause young\nhearbs must bee applyed to old griefs; and old hearbs or medicines to\nyoung or new diseases. For if an old hearb should be applyed to an old\ndisease, the blind would lead the blind, and both would fall into the\nditch.\n\nThis is the reason why many medicines doe not work, but are taken into\nthe body, and possesse the members, as dirt sticks to the shooes,\nwhence diseases are afterward doubled, &c.\n\nNow ignorant Physitians never considered this, but by their ignorance\nhave destroyed more then ever they cured.\n\nIn the first place therefore, you that are Physitians must know, that\nthe medicine must be younger then the disease, that it may bee stronger\nto expelle it. For if the medicine be more powerfull then the disease,\nthe disease will be overcome as fire is quenched with water. But if the\ndisease bee stronger then the medicine, it turnes the medicine into\npoison, whence diseases are afterward doubled, and increased.\n\nSo if a disease bee like Iron, it must be cured with a Chalybeat\nmedicine. For Steel cannot be overcome by Iron. The more powerful doth\nalwaies overcome, and the weaker is overcome.\n\nAlthough therefore it was not our purpose in the beginning to write\nin this place of Physick, yet for the sake of true, and genuine\nPhysitians, I could not pass over these things in silence.\n\n\n[Illustration: *decorative divider*]\n\n_Of Minerall Signes._\n\n[Sidenote: How Mineralls differ.]\n\nMineralls also, and Metalls before they come to the fire have their\ntrue signes, and significations, which they have received from the\nArcheius, and the superiour stars, every one of them resembling some\nkind of them by distinct colours, and differences of the earth. For the\nMinerall of Gold, is distinct from the Minerall of Silver: so also is\nthe Minerall of Silver from that of Copper: and the Minerall of Copper\nfrom that of Iron: so the Minerall of Iron from that of Tinne, and\nLead, and so of the rest.\n\nNo man can deny, but that the Minerall, and all Metallick bodies of\nMines, which lie hid in the earth, may be known by art of Chiromancy\nby their exteriour signes. That is, the Chiromancy of Mines, Veines,\nand Conduits, &c. by which not only those things, which being hid\nwithin them, are brought forth, but also a certaine depth, and\nrichnesse of the Mine, and plenty of Metall is manifested. And in this\nChiromancy three things are necessary to be known, _viz._ the age,\ndepth, and breadth of the veins, as hath been said a little before of\nhearbs. For by how much the older the veins are, by so much the richer,\nand more augmented are the Mines.\n\nConcerning this we must know thus much, that all Metalls, which as yet\nlie hid in their matrix doe constantly grow.\n\n[Sidenote: There are Three chiefe heads of all things.]\n\nWhence also it is manifest, that every thing that growes, although it\nbe placed out of its matrix cannot be made lesse, but forthwith grows,\n(_i.e._) is multiplyed, and according to its substance, measure, and\nweight, grows untill the predestinated time. Now this predestinated\ntime is the third part, of the appointed age of all Mineralls,\nVegetables, and Animalls, which are the three chief heads of all\nearthly things.\n\nNow whatsoever doth yet remaine in its matrix, doth grow so long untill\nthe matrix dies. For the matrix hath its appointed time to live, and\ndie, especially if it be subject to externall Elements.\n\n[Sidenote: What is the tearme of Elements.]\n\nThat which is not subject to them, hath no other time, or term then the\nElements themselves have, with which it also shall die and perish in\nthe day of Renovation (which is their term.)\n\nHence it follows, that all things which are within the earth are not\nsubjected to the externall Elements, neither are they sensible of\ncold, or moisture, or drynesse, or wind, or aire, by which they may\nbee destroyed. Such kind of bodies therefore cannot bee putrefied, or\ncontract any filthinesse, or stink, or die, as long as they continue\nwithin the earth, in their Chaos.\n\nSo much be spoken of Metalls, and as of them, so also it may bee said\nof many men, who in the caves of mountaines live some hundreds of\nyears, as if they were gyants, or pygmies, of which we have wrote a\nparticular book.\n\nBut to descend to the practise of the Chiromancy of Mines, which wee\nshall give you to understand in few words; you must know that the\nveines by how much the deeper, and broader they are, so much the older.\nFor where the course of the veins is a great way extended, and at\nlength decay, and are not hidden, it is a bad signe. For as the courses\nof the veins doe decay, so also doe the Mines themselves decay, which\nthey signifie by their depth. Although sometimes there are good Mines\nfound, yet by how much the deeper they goe, they doe more, and more\ndecay, so that it is not worth while to worke in them. But when the\nveins are enlarged with other additions, or oftentimes cut off, it is\na good signe, shewing that the Mines are good not only in the top, but\nthat the same also are increased, and multiplyed in depth, and length\nfor the most part, the Mines being made more rich, afford pure gold,\nand so a most large treasure.\n\nIt is without ground, that many Miners commend those veins only which\ngo directly downward, and incline from the East to the West. For the\nnature of the Mines and experience teacheth, that veins oftentimes\nwhich bend from the West to the East, or from the South to the North,\nand so contrarily from the North to the South, are not lesse rich then\nothers are. Therefore there is no vein to be esteemed before another.\nBut we think it convenient to discourse of this no longer.\n\n[Sidenote: By what signes Mines are discovered.]\n\nNow concerning the other signes of the internall earth, as also the\ncolours of Mineralls, we shall briefly discourse of them thus.\n\nAs oft as Miners fall upon a fat earth, which doth signifie a vein of\na pure, and new metall, that is a very good signe assuring that, that\nMetall, of which it is a vein, is not far off.\n\nSo also if the earth that is digged have no Metall in it, but be fat,\nof a white colour, or black, or like clay or green, or blue, &c. then\nthat also is a good signe of some good Metall that is hid under it.\nTherefore you must continue digging, and not give over.\n\nMiners in the first place have respect to the excellent, beautiful,\nand chiefest colours, as are green earth, or Chrysocoll, Verdegrease,\nAzure, Cinnabar, Sandaracha, Auripigmentum, Litharge of Gold, and\nSilver, &c. every one of these almost doe for the most part signifie a\npeculiar Metall, or Minerall.\n\nSo Verdegrease, Chrysocolla, green earth, for most part signifie Copper.\n\nSo Azure, or white Arsenick, or Litharge of Silver signifie the Metall\nof Copper.\n\nSo Cinnabar, and Sandaracha do sometimes signifie Gold, sometimes\nSilver, and sometimes a mixture of both.\n\nSo Auripigmentum, red Sulphur, and Litharge of Gold, for the most part\nsignifie Gold.\n\nSo when Chrysocoll is found mixt with the Azure, or the Azure with\nChrysocoll, and Auripigment, for the most part they signifie an\nexcellent and rich Minerall.\n\nWhere stones, or earth are found of an Iron colour, they doe certainly\nbetoken an Iron Mine.\n\nYou must note, that sometimes it comes to passe, that the Archeius of\nthe earth doth by some secret passage cast up some Metall from the more\ninward part of the earth. And that is a good signe.\n\nMiners therefore must not bee discouraged when they see such certaine\nsignes, and hope of some excellent Mine lying under. And if thin leaves\nof Metalls, like Talke, do adhere to rocks, or stones, that is a most\nsure sign.\n\n[Sidenote: What Coruscations signifie in Mines.]\n\nNow concerning Coruscations they must bee diligently, and studiously\nobserved, for, they are most certain signes of Metalls lying hid under\nthem, as also of the same extent, and same kind. Where yet wee must\nnote, that those Metalls are not yet come to perfection, but are as yet\nin their first being. And whither soever the Coruscation reacheth, so\nfar also reacheth the course of Metalls, &c.\n\n[Sidenote: Coruscations are of three colours.]\n\nMoreover you must know, that Coruscation is of a threefold colour, as\nWhite, Yellow, and Red, whereby all Metalls are discovered to us. For\na white Coruscation signifies white Metalls, as Tinne, Lead, Silver,\n&c. a red Coruscation signifies red Metalls, as Copper, and Iron, &c. a\nyellow Coruscation signifies golden Metalls.\n\nAdd moreover, that a thin, and subtil Coruscation is the best signe.\n\nFor as you see it is in trees, that by how much the fewer flowers there\nare, so much the better, greater, and more savory are the fruit: so\nalso small and subtile Coruscations signifie subtile and excellent\nMetalls, as the contrary doe the contrary.\n\nMoreover you must know, that as long as those Coruscations appear,\nwhether they be great, or small, or of this or that colour, the Metalls\nin those Mines have not yet attained to perfection, but are yet in\ntheir first being as the sperm of a man in the matrix of a woman.\n\n[Sidenote: What Coruscation is.]\n\nBut now what Coruscation is, wee must consider in this place: and we\nmust know that it appears in the Mines by night like a sparkling fire,\nno otherwise then gunpowder that is laid in a long train, and being\nkindled at one end makes a long flashing.\n\nAfter the same manner is Coruscation carried along, from the East to\nthe West, or from the West to the East, from the South to the North, or\ncontrarily.\n\nAll these Coruscations, how ever they appear, are a certain signe of\nCourses of Metalls, that by them they may be known, and Metalls as\ncertain gifts of God may be brought forth out of the earth. For what\nGod created for mans use, hee put that nature into it that it should\nnot be hid: and although it were hid, yet he made peculiar externall\nsignes which conduce to the finding of it out, by which the wonderful\npredestination of it may be known.\n\nIn the same manner if men hide treasures they marke the place with some\ncertain marks, and bury them by some bound, statue, or fountaine, or\nany other thing, that when there is occasion they may find, and dig\nthem up again.\n\n[Sidenote: How Chaldeans and Grecians hide their treasure.]\n\nThe ancient _Chaldeans_ and _Grecians_, if in times of war fearing to\nbe driven away, or banished, they would hide their treasure, would\nmarke the place no otherwise, then propose to themselves a certain day,\nhour, and minute of the year, and did observe in what place the Sun,\nor Moon should cast their shadow, and there did bury, and hide their\ntreasure.\n\n[Sidenote: What Sciomancy is.]\n\nThis Art they call _Sciomancy_, _i.e._ the Art of Shadowing. By these\nshadowings many Arts have had their ground, and many hid things have\nbeen revealed, and all Spirits, and Astrall bodies are known.\n\nThese are Cabalisticall signes, that cannot deceive, and therefore\ndiligently to bee taken notice of.\n\n[Sidenote: Divining Rods uncertaine.]\n\nYou must therefore take heed, that you suffer not your selves to be\nseduced by the divinations of uncertain Arts; for they are vain, and\nfruitlesse, especially Divining rods, which have deceived many Miners.\nFor if they shew a thing truly once, they faile ten times.\n\nAlso wee must not trust other fraudulent signes of the devill, which\nare made, and appeare in the night, and at some inconvenient times\npreternaturally, such as are ghosts, & visions. For I would have you\nknow, that the devill can shew, and cause signes, but out of meer\nfraud, and deceit.\n\nSo there is no Church built, but the devill hath his Chappell there.\nThere is no Chappell built, but hee sets up his Altar. There is no\ngood seed, but hee sows amongst it his tares. The same is the nature\nof Visions, and supernaturall Apparitions, in Crystalls, Berills,\nLooking-glasses, and Waters, as they are by Ceremoniall Negromancers\ncontrary to Gods command, and the power of the light of Nature basely\nabused.\n\nVisions indeed are not absolutely to be rejected; for they have their\nplace, but then they must bee done after another processe. For now wee\nare not any longer in the first generation, but the second. Ceremonies\ntherefore, and Conjurations are not any longer to be used by us\nChristians in the regeneration, as the Ancients in the old Testament,\nwho lived in the first generation used them. For those prefigurations\nwere for us who were to live in the New Testament.\n\nWhatsoever things therefore the Ancients that were under the Old\nTestament, and in the first Generation did doe by Ceremonies,\nConjurations, &c. wee Christians of the second Generation, and in the\nNew Testament must doe by prayer, knocking, and seeking, and procure by\nfaith.\n\n[Sidenote: In what chiefe points the foundations of Magick and Cabalie\nconsists.]\n\nIn these 3 chief points consists all the foundation of the Magicall,\nand Cabalisticall Art, by which wee may obtain whatsoever we desire, so\nthat to us Christians nothing is impossible.\n\nBut wee shall desist to treat here of more things concerning these\nand other monuments of Cabalie, spoken of sufficiently in the book\nof _Visions_. I refer you thither, that you may see how wonderfully\nChrist the Son of God works by his Angells in us Christians, and the\nfaithfull, and how brotherly he is conversant with us. Whence we are\nthe true Angels, and members of Christ, as hee is our head, as hee is\nin us, so we live in him, as is taught in the booke of the Lords Supper.\n\n[Sidenote: What is the vertue of the Tincture of Philosophers.]\n\nBut to returne to our purpose concerning Minerall signes, and\nespecially concerning the Coruscation of Metalline veins, we must know,\nthat as Metalls, which are yet in their first being, send forth their\nCoruscation, _i.e._ Signes, so also the _Tincture of Philosophers_,\nwhich changeth all imperfect Metalls into Silver, and Gold (or White\nMetalls into Silver, and Red into Gold) puts forth its proper signs\nlike unto Coruscation, if it be Astrally perfected, and prepared. For\nas soon as a small quantity of it is cast upon a fluxil metall, so that\nthey mixe together in the fire; there ariseth a naturall Coruscation,\nand brigthnesse, like to that of fine Gold, or Silver in a test, which\nthen is a signe that that Gold, or Silver, is freed and purged without\nall manner of addition of other Metalls.\n\n[Sidenote: How the Tincture of Philosophers is made astrall.]\n\nBut how the Tincture of Philosophers is made Astrall, you must conceive\nit after this manner:\n\nFirst of all you must know, that every Metall, as long as it lies hid\nin its first being, hath its certaine peculiar stars.\n\nSo Gold hath the stars of the Sun, Silver the stars of the Moon, Copper\nthe stars of Venus, Iron the stars of Mars, Tinne the stars of Jupiter,\nLead the stars of Saturne, Quicksilver the starres of Mercury.\n\nBut as soon as they come to their perfection, and are coagulated into a\nfixt Metalline body, their stars fall off from them, and leave them, as\na dead body.\n\nHence it follows, that all such bodies are afterwards dead, and\ninefficacious, and that the unconquered star of Metalls doth overcome\nthem all, and converts them into its nature, and makes them all Astrall.\n\n[Sidenote: Gold that is made by the Tincture is better then naturall.]\n\nFor which cause also our Gold, and Silver, which is tinged, and\nprepared with our tincture, is much more excellent, and better for the\npreparation of Medicinall secrets, then that which is naturall, which\nNature generates in the Mines, and afterwards is separated from other\nMetalls.\n\nSo also the Mercury of a body, is made Astrally of another body, and\nis much more noble, and fixt then common Mercury. And so of the other\nMetalls.\n\nI say therefore, that every Alchymist, which hath that star of Gold,\ncan turne all Red Metalls into Gold by tinging of them.\n\nSo by the star of Silver all White Metalls are changed into Silver: by\nthe star of Copper into Copper: by the star of Quicksilver into Mercury\nof the body; and so of the rest.\n\nBut now how all these stars are prepared according to the Spagiricall\nArt, it is not our purpose at this time to declare: but the explication\nof them belongs to our bookes of the Transmutation of Metalls.\n\n[Sidenote: The nature of the red Tincture.]\n\nBut as for that which concerns their signes, I would have you know,\nthat our Red tincture, which contains the stars of Gold to bee of a\nmost fixt substance, of most quick penetration, and of a most intense\nredness, in powder resembling the colour of Saffron, but in its whole\nbody the colour of a Rubie; I say it is a Tincture as fluxil as Wax,\nas transparent as Crystall, as brittle as Glasse, and for weight most\nheavy.\n\n[Sidenote: The nature of the white.]\n\nThe white tincture, which containes the star of the Moon is after\nthe same manner of a fixt substance, of an unchangeable quantity, of\nwonderfull whitenesse, as fluid as Resine, as transparent as Crystall,\nas brittle as Glasse, and for weight like to a Diamond.\n\n[Sidenote: The star of Copper.]\n\nThe star of Copper is of a wonderfull citrine colour, like to an\nEmrald, as fluxill as Resine, much heavier then its Metall.\n\n[Sidenote: The star of white Tin.]\n\nThe starre of white Tinne is as fluid as Resine, of a darke colour with\nsome mixture of yellow.\n\n[Sidenote: The star of Iron.]\n\nThe star of Iron is very red, as transparent as a Granate, as fluxil as\nResine, as brittle as Glasse, of a fixt substance, much heavier then\nits Metall.\n\n[Sidenote: The star of Lead.]\n\nThe star of Lead is like Cobaltum, black, yet transparent, as fluxile\nas Resine, as brittle as Glasse, equall to Gold for weight, heavier\nthen other Lead.\n\n[Sidenote: The star of Quicksilver.]\n\nThe star of Quicksilver is of a wonderfull white, sparkling colour,\nlike to snow, in the extreamest cold weather, very subtile, of a\npenetrating, corrosive acrimony, as transparent as Crystall, flowing as\neasily as Resine, very cold to the tast, but very hot within, as if it\nwere fire, but of a very volatil substance in the fire.\n\nBy this description the stars of the Metalls are to be known, and\nunderstood.\n\nAlso you must understand, that for the preparation of both tinctures,\n_viz._ of the Red and White, you must not in the beginning take of\nyour work the body of Gold, or Silver, but the first being of Gold, and\nSilver. For if in the beginning there be an errour committed all your\npains, and labour will be in vain.\n\nSo also you must understand of Metalls, that every one of them receives\na peculiar signe in the fire, by which it is known.\n\nOf this kind are sparks, flames, glisterings, the colour, smell, taste\nof fire, &c.\n\nSo the true signe of Gold, or Silver in the test is glistering.\n\nThat appearing, it is certain that Lead, and other Metalls that were\nmixed are fumed away, and that the Gold, and Silver is fully purged.\n\nThe signes of Iron being red hot in the furnace, are cleer transparent\nsparks flying upward. Those appearing, the Iron unlesse it be taken\nfrom the fire is burnt like straw, &c.\n\n[Sidenote: To know how Metalls have more or less of the three\nprinciples.]\n\nAfter the same manner any earthly body shews its peculiar, and distinct\nsignes in the fire, whether it have more of Mercury, Sulphur, or Salt,\nand which of the three principles it hath most of. For if it fume\nbefore it flame, it is a signe that it containes more Mercury then\nSulphur.\n\nBut if it presently burn with a flame, and without any fume, it is a\nsigne that it contains much Sulphur, and little or no Mercury.\n\nThis you see in fat substances, as Tallow, Oyle, Resine, and the like:\nbut if without any flame it goes all into fume, it is a signe that\nthere is in it much Mercury, and little or no Sulphur.\n\nThis you see happens in hearbs, and flowers, &c. and other Vegetable\nsubstances, and volatile bodies, as are Mineralls, and Metalls,\nremaining yet in their first being, and are not mixed with any\nsulphureous body, which send forth a fume, and no flame.\n\nMineralls, and Metalls, which send forth neither fume nor flame, doe\nshew an equall mixtion of Mercury, and Sulphur, and a perfect fixation.\n\n\n[Illustration: *decorative divider*]\n\n_Of some peculiar Signes of Naturall and Supernaturall things._\n\nWee must yet further speak of some peculiar signes, of which hitherto\nwe have said nothing.\n\nIn which Treatise it will be very necessary for you, that boast your\nselves to have skill in the Art of Signatures, and desire to be called\nSignators, that you rightly understand mee. For wee shall not in this\nplace write theoretically, but practically, and shall declare our\nopinion in few words.\n\n[Sidenote: What the art of signing is.]\n\nAnd first know, that the Art of signing doth teach how true, and\nsutable names are to bee put upon all things, all which _Adam_ truly\nknew. For presently after the Creation hee gave to every thing its\nproper name, as to Animalls, so to Trees, Hearbs, Rootes, Stones,\nMineralls, Metalls, Waters, &c. And to all the fruits of the earth,\nWater, Air, Fire, &c. And what names he put upon them all, were\nratified, and approved of by God. For from the true, and intrinsecall\nfoundation he tooke them all; not from opinion, or from a predestinated\nscience, _viz._ the Art of Signing.\n\n[Sidenote: Adam the first signator.]\n\n_Adam_ therefore was the first Signator. And it cannot be denyed, that\nalso from the _Hebrew_ tongue true and proper names doe flow, and are\nput upon every thing according to its nature, and condition.\n\n[Sidenote: The nature of the Hebrew tongue.]\n\nFor what names are put upon them from the _Hebrew_ tongue, doe with the\nsame labour signifie their vertue, power, and property.\n\nSo when wee say, this is a Hog, a Horse, a Cow, a Beare, a Dog, a Fox,\na Sheep.\n\n[Sidenote: The signification of a Hog, Horse, Cow, Beare, Fox, Dog,\nsheep, in the Hebrew tongue.]\n\nThe name of a Hog signifies together with it a filthy and unclean\nAnimall: so a Horse signifies a strong and patient Animall: a Cow, a\ndevouring, and insatiable beast: a Bear, a strong, victorious, and an\nuntamed brute: a Fox, a shifting, and crafty beast: a Dog, an animall\nfalse to those of his own kind: a Sheep, a mild and profitable beast,\nand hurtful to none.\n\nHence it is that a man is called a Hog, for his sordid and swinish life.\n\nAnd a Horse for his bearing, for which hee is eminent.\n\nAnd a Cow, because shee is unsatiable with meat, and drink, and knows\nno measure of her belly.\n\nAnd a Bear, because he is mishapen, and stronger then other men.\n\nA Fox, because he is a turn-coat, and deceitfull, accommodating\nhimselfe to all, and offending none.\n\nA Dog, because he is faithfull to none, but his own mouth, is false,\nand inofficious to all.\n\nAnd a Sheep, because hee hurts no body but himselfe, and is usefull to\nall, rather then to himself, &c.\n\n[Sidenote: In what hearbs there is a signature.]\n\nAfter this manner also many Hearbs, and Rootes have got their name.\n\nSo Eye-bright is so called, because it cures weak, and sore eyes.\n\nSo the Root Bloudwort is so called, because it stops bloud better then\nany other.\n\nSo the Hearb Pile-wort is so called, because it cures the piles better\nthen other hearbs.\n\nThe same also may be said of divers other hearbs, of which sort I could\nreckon a great number, all which were so called from their vertue, and\nfaculty, as shall more largely be declared in our Herball.\n\nMoreover, there bee many Hearbs, and Rootes, which are denominated not\nonly from their imbred vertue, and faculty, but also from their figure,\nforme, and representation: As, Devills-bit, Five-leaved grasse, or\nCinquefoile, Hounds-tongue, Adders-tongue, Horse-taile, Liver-wort,\nOx-tongue, Lungwort, the hearb Chameleon, St. Johns-wort, or the hearb\nboared through, the hearb Dog-stone, Tongue-laurell, Thorow-leafe,\nTurne-sole, and many others which shall not here, but in the Herball\nbee severally considered.\n\n[Sidenote: What signature there is in Animalls.]\n\nThe same also holds concerning the signes of Animalls; for by the\nbloud, and its circle, and by the urine and its circle all diseases\nthat lie hid in Man may be known.\n\nBy the liver of a slain beast the flesh is known whether it be wholsome\nto be eaten or no. For unlesse the liver be clear, and of a red colour,\nbut blew, or yellow, or rough, or full of holes, the beast is diseased,\nand therefore his flesh unwholsome.\n\n[Sidenote: The Liver the originall of Bloud.]\n\nAnd it is no wonder that the liver can shew that by naturall signes.\nFor the originall of the bloud is in the liver, and hence through the\nveins it is diffused into the whole body, and is coagulated into flesh.\n\nTherefore from a diseased, and ill affected liver, no sound or fresh\nbloud can be produced, as of bad bloud no wholsome flesh can be\ncoagulated.\n\nAlso without inspection into the liver, flesh and bloud may be known.\nFor if both be sound, they have their true, and naturall colour, which\nis red, and clear, mixed with no other strange colour, as yellow, or\nblew. For those strange colours do signifie diseases, and sicknesses.\n\n[Sidenote: What the knots in the Navell of the Infant signifie.]\n\nAlso there are other signes worthy of admiration, _viz._ when the\nArcheius is the Signator, and signes the navell in the infant with\nlittle knots, by which it may bee conjectured, what the Mother of the\ninfant did bring forth, or shall bring forth.\n\n[Sidenote: The branches of a Harts horn signifie his age.]\n\nThe same Signator signs the horns of a Hart with branches, by which his\nage is known. For as many branches as the horn hath, so many years old\nis the Hart. And seeing he hath every year a new horn, the age of the\nHart may be known to twenty, or thirty years.\n\n[Sidenote: The circles of the hornes of a Cow what.]\n\nSo the Signator of a Cow markes her hornes with circles, by which it\nmay be known how many Calves shee hath brought forth. For every Circle\nsignifies a Calfe.\n\n[Sidenote: The teeth of a Horse.]\n\nThe same Signator puts forth the first teeth of a Horse, that the first\nseven yeers his age may be known by his teeth. For at first a Horse\nis brought forth, with fourteen teeth, of which every yeer hee loseth\ntwo, and so in the space of seven yeares hee loseth all. So that after\nseven yeares his age can hardly be known, unlesse by one that is very\nskilful.\n\n[Sidenote: The bills and claws of Birds.]\n\nThe same Signator doth signe the bills and claws of Birds with peculiar\nsignes, that the skilfull Fowler may know their age by them.\n\n[Sidenote: The tongues of Hogs.]\n\nThe same Signator doth marke the tongues of diseased Hogs with little\npushes, by which their impurity is known, and as their tongue is\nimpure, so is their whole body.\n\n[Sidenote: Colours of Clouds.]\n\nThe same Signator doth signe clouds with divers colours, by which the\nseasons of the heaven may bee foreknown.\n\n[Sidenote: Colours of the circle of the Moon.]\n\nSo also he signs the circle of the moon with distinct colours, of which\nevery one is of peculiar interpretation. So redness signifies that\nthere wil be wind; greennesse, and blacknesse, raine, these two mixed\ntogether wind and rain, the same in the sea is a signe of great storms,\nand tempests; clearnesse, and a bright whitenesse is a good sign,\nespecially in the ocean. For, for the most part it signifies a quiet,\nfaire season.\n\nWhatsoever the Moon portends by her signs, shall come to passe the next\nday.\n\nAnd so much for Naturall signes. Now for Supernaturall signes, they are\nthings of a particular science, as of Magical Astronomy, &c. and the\nlike. It is therefore necessary that you be skilled in them.\n\n[Sidenote: The kinds of Magicall Astronomie.]\n\nHence also many other Arts proceed, as Geomancy, Pyromancy, Hydromancy,\nChaomancy, and Necromancy, whereof every one hath its peculiar stars,\nwhich stars doe so signe them after a supernaturall manner. And you\nmust know, that the starres of Geomancy impresse their signs upon the\nearthy bodies of the whole Universe, and that divers wayes. For they\nchange the earth, and cause earthquakes, and gapings, they produce\nhills, and valleys, and bring many new Vegetables, they produce also\nGamaheaus (_see Transcriber\u2019s Note_) with naked figures, and images,\nhaving wonderfull vertues, and powers, which indeed they receive from\nthe seven planets, as the But or mark receives the arrow from the\nArcher.\n\nBut how those signs, and images of Gamaheaus may be known apart, and\nwhat they signifie magically; there is required a great experience,\nand knowledg of the nature of things, which can by no meanes bee here\nperfectly taught.\n\nHere you must well note, that the stone, or every Gamaheaus, cannot\nexcell in the property, and vertue but of one star, and so be qualified\nbut by one planet.\n\nAnd although there bee two or more planets in earthly bodies, as they\nare joined together in the superiour firmament: yet one is repressed\nby the other. For as one house cannot bear two Masters, but the one\nthrusts out the other: so also it is here; the one rules, the other\nserves: Or as one that overcomes him that keeps any house, casts him\nout by force; and sets himself, as master of the house, disposing of\nall things according to his pleasure, and making the other his servant.\n\nSo also one starre expells another, one planet another, one Ascendant\nanother, one influence another, one impression another, one Element\nanother; For as water quencheth the fire; so one planet destroyes the\nproperty of another, and brings in its owne.\n\nThe same is after the same manner to be understood of their signes,\nwhich are manifold, and not only characters, as many conceive, but\nall those, which are found in the whole map of the planets, _i.e._\nwhatsoever are of affinity with, or subject to the planets.\n\n[Sidenote: What things are subject to the Sun.]\n\nBut that you may the better understand mee by adding an example: I\nwould have you know, that unto the planet of the Sun are subjected a\ncrowne, a scepter, a throne, and all kingly power, majesty, and rule,\nand all riches, treasures, ornaments, and furniture of this world.\n\n[Sidenote: What to the Moone.]\n\nUnto the planet of the Moon are subjected all husbandry, navigation,\ntravelling, and travellers, and such things as belong to these.\n\n[Sidenote: What to Mars.]\n\nUnto the planet of _Mars_ are subjected all fortifications, armour,\ncoats for defence, Ordnance of War, spears, and all weapons, and\nwhatsoever belongs to war.\n\n[Sidenote: What to Mercury.]\n\nUnto the planet of Mercury are subjected all Artists, all Mechanick\ninstruments, and whatsoever is required to Arts.\n\n[Sidenote: What to Iupiter.]\n\nUnto the planet of Jupiter are subjected all judgments, and rights,\nthe whole Leviticall order, all Ministers of Churches, ornaments of\nTemples, all jewells, and such like.\n\n[Sidenote: What to Venus.]\n\nUnto the planet of Venus are subjected whatsoever things belong to\nMusick, as Musicall instruments, venereall exercises, loves, whorings,\n&c.\n\n[Sidenote: What to Saturn.]\n\nUnto Saturne are subjected whosoever work in and beneath the earth, as\nMiners, Pioners, Bearers of the dead, Diggers of Wells, as also all\ninstruments serving to either of these, &c.\n\n[Sidenote: What be the signes of Pyromancy.]\n\nPyromancy draws forth its signes by the stars of the fire, in common\nfire by particular sparkes, flames, or noise, &c. in the mines\nby Coruscations: in the Firmament by stars, comets, flashing, and\nlightning, and Nostock, and the like: in Visions by Salamandrine, and\nfiery spirits.\n\n[Sidenote: What the signes of Hydromancy are.]\n\nHydromancy gives its signes by the stars of the Water, by their\noverflowings, their scarcity, discolourings, commotions, new streames,\nthe washings away of earthy things: in Magick, and Necromancy by\nNymphs, visions and supernaturall Monsters in the waters, and sea.\n\n[Sidenote: What are the signes of Chaomancy.]\n\nChaomancy shews its signes by the stars of the Aire, and Wind, by the\ndiscolouring, destroying of all tender, and subtill things, to which\nthe Wind is an enemie, by beating off the flowers, leaves, boughes, and\nbranches. If the stars of Chaomancy are moved, spirits fall from the\nsuperiour Aire, and voices, and answers are often heard: Also Trees\nare pulled up by the rootes, and Houses are thrown down. There are\nseen Hobgoblins, Houshold Gods, airy spirits, and Woodmen, &c. also a\nheavenly dew, and manna falls upon Trees, and Hearbs.\n\n[Sidenote: The signes of Necromancy.]\n\nNecromancy draws forth its signs by the stars of Death, which we call\n_Evestra_, which are prophetical spirits, signing the body of the sick,\nand dying man with red, blue, and purple spots, which are certaine\nsigns of death, in the third day of their rising. They sign also the\nhands, and fingers of men with a clay colour, which are certain signs\nof change, either good or bad. When therfore the stars of Necromancy\nare moved, then the dead shew some wonderful sign, as Bleeding, and\nvoices are heard out of the graves: tumults, & tremblings arise in\nthe places where bones are laid, and dead men appear in the form, and\nhabit of living men, and are seen in Visions, in Looking-glasses, in\nBerills, in Stones, and Waters, and divers shapes. _Evestra_, _i.e._\nspirits give their signs by beating, striking, knocking, falling,\ncasting, &c. where there is a great hurly burly and noise only heard,\nbut nothing seen, all which are certain signes of death, presaging it\nto him, in whose habit they appear, or to some in what place they are\nheard.\n\nBesides, these signatures many more may be reckoned up. But seeing\nthey bring with them, evill, hurtfull and dangerous fancies, and\nimaginations, and superstitions, which may be an occasion not onely of\nsome misfortune, but also death, I shall passe them over in silence.\nThey are prohibited from being revealed to us, seeing they belong to\nthe schoole of secrets, and divine power. Therefore now I shall put an\nend to this book.\n\n\n_FINIS._\n\n\n\n\n[Illustration: *decorative divider*]\n\n A CHYMICALL\n DICTIONARY:\n EXPLAINING\n Hard Places and Words\n met withall in the Writings of\n _Paracelsus_, and other obscure\n AUTHOURS.\n\n[Illustration: *decorative divider*]\n\n _London_, Printed by _Richard Cotes_, for _Thomas\n Williams_ at the Bible in Little-Britain, 1650.\n\n\n\n\nA.\n\n\n_Acetum Philosophorum_ is a Mercuriall water, or otherwise is called\nVirgins milke, wherein they say Metalls are dissolved.\n\n_Acetum radicale_ is Vineger distilled out of its owne roote, and\nmatrix, and is called the Dissolving Water.\n\n_Adamita_ is a certain kind of Tartar.\n\n_Adech_ is our interiour, and invisible man, which represents the\nformes of all things in our mind, which afterward our outward man doth\nframe, and imitate with its own hands; both of them work according to\ntheir nature.\n\n_Aerdadi_ are corporeall spirits living in the air.\n\n_\u00c6s_ doth not alwaies signifie Copper, but sometimes Gold, or Silver,\nor any other Metall that is pure, and generated by it self, without the\nmixtion of any other Metall, or Stone; out of some such kind of Metall,\nthey formerly made and coined money.\n\n_\u00c6stphara_ is the burning of flesh, or the substance of the body into\nashes.\n\n_\u00c6thna_ is called Subterranean fire, invisible, and sulphureous, which\nburnes stones into coales, like Jeat in the mountains, which are full\nof Resine, and Bitumen.\n\n_\u00c6thnici_ are called fiery spirits, or spirituall men burning in the\nfire, which appear in divers forms, and shapes, as fiery flames,\nfirebrands, round balls of coals, and that especially in Sulphur\nmountains.\n\n_Alandahal_, or _Alhandal_ is _Coloquintida_.\n\n_Alcaest_, or _Altaest_, is said to be prepared Mercury, some will have\nit to bee Tartar, but the mind of the Authour is more easily understood\nby the description of the preparation of it.\n\n_Alcali_ is called all manner of Salt, which is extracted out of ashes,\nor calx of any matter by boiling in lie.\n\n_Alchymia_ is the separation of that which is impure from a purer\nsubstance.\n\n_Alcofol_, or (as some will have it _Alcosol_) is _stibium_, or\nAntimony.\n\n_Alcol_, _Alcool_, or _Alcohol_ is a most subtil powder of any thing.\n\n_Alcool vini_ is the spirit of Wine rectified.\n\n_Alcubrith_, or _Alcur_, or _Alazar_ is the same that Sulphur is.\n\n_Alembrot_ purified is salt of Tartar, and the Magistery of it.\n\n_Alembroth_ is salt of Mercury, or salt of Philosophers.\n\n_Almizadir_ is Verdegrease.\n\n_Altey plumbi_ is the sweet matter of Lead.\n\n_Alusar_ is Manna.\n\n_Amalgama_ is the making of Gold, Silver, or any other Metall into a\npast with Quicksilver.\n\n_Amianthus_ is a stone like to _Alumen plumosum_ in nature, and\ncondition; it is not burnt in the fire, wherefore it is also called the\nSalamander.\n\n_Amidum_, or _Amilum_ is the whitest flowre made into bread in the Sun.\n\n_Amnis alcalisatus_ is water passing through the chalk of the earth,\nout of which _Alcali_ is taken.\n\n_Amygdale_, with Chirurgions is called the superfluous flesh which\ngrowes at the roote of the tongue.\n\n_Anachmus_ is an incorporeall spirit.\n\n_Anathron_, or _Anachthron_ is a kind of Salt growing upon rocks like\nwhite, and stony mosse, some call it salt nitre. The ancients falsly\nthought it to bee the gall of glasse, seeing it is rather the gall of\nstones.\n\n_Anatomia Essata_ is the mother of diseases.\n\n_Anatrum_ is glasse melted into divers colours, which they call\n_smaltum_, or _terra Sarasenica_.\n\n_Andena_ is Steel brought from the orientall countries, which melts in\nthe fire like other Metall, and is cast into severall forms.\n\n_Anthos_ in Vegetables signifies Rosemary flowers, and in Metalls it\nsignifies the Elixir or quintessence of Gold.\n\n_Anticar_ is _Borax_.\n\n_Anatris_, or _Antaris_ is Mercury.\n\n_Aniada_ are the fruits, and vertues of paradise, and heaven, also\nthe sacraments of Christians, in naturall Philosophy it signifies the\nAstrall vertues, and celestiall, as they conduce by their influence\nunto long life.\n\n_Aniaday_ signifies an eternall spring, a new world to come, or\nparadise.\n\n_Aniadum_ is a celestiall body planted in us Christians by the\nHoly-ghost, by the holy sacraments, or it is the spirituall man\nregenerated in us.\n\n_Aniadus_ is the efficacy of things.\n\n_Anima_ is our Mercury.\n\n_Anima Saturni_ is the sweetnesse of Lead.\n\n_Annora_ is the ashes of Egs, or Quick-lime.\n\n_Annus Aniadin_ is a long life.\n\n_Annus Platonicus_ is a common moneth, or an age.\n\n_Anodus_ is that which is separated from the nutriment by the kidnies.\n\n_Anodyna_ are Medicines procuring sleep.\n\n_Anontagius_ is the Philosophers stone.\n\n_Anotasier_, _Aliocab_ or _Alemzadar_ is Salt Armoniack.\n\n_Antera_ is a Medicine extracted out of hyacinths, also that yellow\nwhich growes in the middle of Lillies, and the like.\n\n_Anterit_ is Mercury.\n\n_Anthonor_, or _Athonar_ is a furnace.\n\n_Aphorismus_ is a generall rule in Physick, taken for granted.\n\n_Aqua celestina_ is Mercuriall water.\n\n_Aqua Celestis_ is rectified Wine, being in some sort made like to the\nheaven for subtilty, and purenesse.\n\n_Aqua corrodens_ is Vineger, and all Corrosive Liquor.\n\n_Aqua fecum vini_, is that which is made of the ashes of the lees of\nWine, dissolved upon a marble like oyle of Tartar.\n\n_Aqua lubricata_ is made of mucilaginous things, as Sugar, Juleps, and\nthe like.\n\n_Aqua permanens_ is that which is made of two most perfect Metalline\nbodies by a Philosophicall solution.\n\n_Aqua Saturnia_ is that which retains in it selfe the nature of the\nthree Principles, as are Bath-waters, which are naturally medicinable.\n\n_Aqua solvens_ is distilled Vineger.\n\n_Aquaster_ is a vision representing something to our eyes, sometimes\nwhich truly is not, but only in appearance.\n\n_Aquila_ is the Queen of birds, and it is used for salt Armoniack by\nreason of its lightnesse in sublimation. But _Paracelsus_ will have it\nin many places to be taken for Mercury precipitated with gold.\n\n_Aquila Philosophorum_ is the Mercury of Metalls _i.e._ Metall reduced\ninto its first matter.\n\n_Arbor Maris_ is Corall, which grows like a shrub in the sea.\n\n_Arcanum_ in generall as it signifies any thing that is hid, so in\n_Paracelsus_ it signifies any secret incorporeall vertue in naturall\nthings, partaking of a perpetuall, and immortal life, derived upon it\nfrom heaven, which also may bee multiplyed by the Spagiricall art above\nits former condition.\n\n_Archaltes_, is in _Paracelsus_ the foundation of the earth, or a\npillar, which seems not to be upheld by its fellows, but as it were by\na wonderfull providence of God.\n\n_Archeius_ is the highest, exalted, and invisible spirit, which is\nseparated from bodies, is exalted, and ascends, the universall occult\nnature, operator, and Physitian in all things. So Archiatrus is the\nsupream Physitian of Nature, which distributes to every thing and every\nmember their peculiar Archeius occultly by Ares. Also Archeius is the\nfirst in Nature, the most secret vertue, producing all things out of\nIliaste, being supported by a divine power. Ares is the dispenser of\nNature hid in all the three principles, whence every thing hath its\nbeing, and which disposeth to all things in a particular form, shape,\nand substance, that it may put on its own proper specifical nature,\n& not anothers. But you must note, the difference betwixt these 3 in\nnature, to speak after the manner of schools. Iliastes is the substance\nof the highest genus, or kind consisting in the first universall matter\nof all things, which it doth first dispose into three kinds, _viz._\ninto Sulphur, Mercury, and salt. The Archeius is the first dispenser of\nNature, and then it produceth all things into its next genera or kinds.\nThen comes Ares another dispenser of Nature, which produceth from\nkinds, or genera, forms, and species into individualls.\n\n_Ardentia_ are such things which having received no food, are by their\nowne nature subject to burnings, as Amber, Turpentine, Jeat, and such\nlike.\n\n_Aridura_ is the totall consumption of the body, and parts thereof.\n\n_Arles crudum_ is drops falling in the moneth of _Iune_, like _May_ dew.\n\n_Aromata_, are all such things, which yeeld a sweet, and gratefull\nsmell.\n\n_Aroph_ is Mandrake.\n\n_Arsaneck_ is sublimed Arsenick.\n\n_Arsenicum_ is the flashing of Metalls, or the salt of them, or of\nSaturne, which in some places is called _Artanek_, or _Artanech_.\n\n_Artetiscus_ is he that wants any member.\n\n_Arthoicum_ is red oyle, artificially extracted out of the rootes of\nHearbs digested with bread in dung.\n\n_Asaphatum_ is an itch bred betwixt the skin, and the flesh, like\nworms: and if the skinne bee crushed, long threds with black heads come\nforth.\n\n_Ascendentia signa_ are called either the stars of the Firmament of\nheaven, or the sydereall spirits.\n\n_Asphaltum_ is a Bitumen extracted from the mudde of the earth, and\nwater, and is like pitch.\n\n_Assala_ is called a Nutmeg.\n\n_Assali\u00e6 vermes_ are those wormes which breed in wood, or betwixt two\nboards, and they are called _Teredones_.\n\n_Asthma_ is a disease of the lungs causing difficulty of breathing.\n\n_Astrum_ is in this place called the vertue and power got by the\npreparations of things as the star of Sulphur is its inflaming which is\nturned into most excellent oyle: so the star of salt is its resolution\ninto water, or oyle, which thereby receives more vertues then it had\nbefore. The star of Mercury is its sublimation, by which it acquires\na wonderfull power, and vertue, greater, and more subtile then its\nnaturall.\n\n_Astrum ex igne_, is a burning Fire of great impression.\n\n_Athanor_, or _Athanar_ is a furnace in the spagirical Art, but\nespecially a reverberatory, sometimes of other use as the artificer\npleaseth.\n\n_Attractiva_ are called magnetick medicaments, which have a power to\ndraw to them such things as are compounded of the like attractives.\n\n_Attramentum_ signifies divers things according to the adjective that\nis put to it: as that which Shoomakers use, is Copperis, such as is red\nwithin: that which Writers use, is called inke, sooty, and it is called\nblacking, also all kinds of Copperis.\n\n_Augurista_ is called a superstitious Artist who practiseth his Art in\nLooking-glasses, Chrystalls, and in Waters, especially in the singing,\nand flying of birds, that he may presage by them; he also observes\nother rites for the same cause.\n\n_Aurum planatum_ is that which they call Leafe Gold, or malleated Gold.\n\n_Aurum potabile_ is liquor of Gold, without any Corrosive, which very\nfew know, yea of those who daily prepare it rather to the destruction,\nthen health of men.\n\n_Aurum vit\u00e6_ is precipitated Gold, and reverberated into the highest\ndegree of rednesse, like ground Cinnabar. That is the best which is\nmade, and precipitated with its proper Mercury.\n\n_Aurum vivum_ is sometimes taken for Quicksilver.\n\n_Austromantia_ is a certain kind of superstition invented, concerning\nthe observation of Winds, as when the stars of the Winds break forth\ninto great vehemency, contrary to their custome, whence men that are\nmore idle then rationall, pronounce a presage of something to come.\n\n_Avis Hermetis_ is the Mercury of Philosophers, which ascends, and then\ndescends for nourishment.\n\n_Axungia de Mumia_, or _Mumia de Medullis_ is the marrow of Bones.\n\n_Azemasor_ is Minnium, or Cinnabar.\n\n_Azoth_ is Quicksilver extracted out of any body, and it is properly\ncalled the Mercury of the body, but in _Paracelsus_ it is the\nuniversall medicine of things.\n\n\n\n\nB.\n\n\n_Balneum Mari\u00e6_, or _Maris_, as many call it, is a furnace for\ndistillation containing water, in which being warm Chymicall vessells\nare put for the putrefaction of the matter which they contain, as also\nfor their separation, and for the performing the operations of that\nkind of moist ascensions.\n\n_Balneum roris_ is a furnace, in which the vessells of Distillation are\nput over the vapour of the water only, that the vapour doe not touch\nthe body: also it is called a vaporous furnace.\n\n_Balsamum_ is a substance of bodies preserving things from\nputrefaction. It is internall, and externall. Internall in man is\na certain temperate substance, not bitter, nor sweet, nor soure,\nnot Minerall salt, but the salt of liquor, which preserves the body\nstrongly from putrefaction. Externall is Turpentine, which hath never\ncome to the fire, but is digested.\n\n_Balsamum de Mumiis_ is that which is extracted from flesh.\n\n_Balsamum Elementorum externum_ is a liquor of externall Mercury,\n_i.e._ the Mummie of externall elements, one of the three principles,\nthe firmamentall essence of things.\n\n_Baul_ is urine.\n\n_Baurac_ is any kind of brine.\n\n_Berillistica_ is an art of observing visions in those kinds of glasses.\n\n_Berillus_ is a Crystalline Looking-glasse superstitiously consecrated\nby the Augurs.\n\n_Bismutum_ is the lightest, whitest, and basest kind of Lead.\n\n_Bitumen_ is a certaine kind of slimie mud extracted out of water, and\nis like to pitch, and is as it were the pitch of the earth.\n\n_Bothor_ are wheales, or pustles.\n\n_Botin_ is Turpentine.\n\n_Brassadella_, or _Brassatella_ is Adders-tongue.\n\n_Brunus_ is St. Anthony\u2019s fire.\n\n_Bruta_ is an influence of a Celestiall vertue, which by Brutes is\nmanifested to men, as in the Sallendine by the Swallow, in Salt the use\nof a Glyster by the Storke, and many more of that kind.\n\n_Butyrum Saturni_ is that which above is called _Altey_, and it is the\nsweetnesse of Lead.\n\n\n\n\nC.\n\n\n_Cabela_, or _Cabalia_ is a most secret science, which is said to be\ndelivered by divine inspiration, together with the law of _Moses_, the\n_Hebrew Rabbies_ asserting the same. The _Persians_ were most diligent\nseekers of this Art, being also professors of the same, as appears by\ntheir calling of their wise men. They call their Priests wise men, and\nmost skilfull of all secrets, such as were those three that came to\nChrist out of the East to worship him, and not Kings, as the ignorant\nvulgar think them to be. It was not set down in writing, but delivered\nby word of mouth. Now after a while superstitious men, a kind of apes,\nbegan to spatter it with their pen, so that at last it is degenerated\ninto monstrous superstition; by which means also Magick, which is the\ntrue wisdome that is received by divine inspiration, is accounted in\nthese times Necromancy, and Nigromancy, so that it is an offence to\nbe a wise man, and hee that professeth it openly shall cast himselfe\ninto danger. But to teach the foolishnesse of Infidels publickly is\ncommendable, and a gift of singular wisdome, and no man is judged wise,\nbut hee that is the greatest foole.\n\n_Caballi_, or _Cabales_ are ghosts, and Astrall stars of men that dyed\nbefore their time.\n\n_Calcedonium tartarum_ is an offensive matter in mans body, which comes\nby reason of the defect of the expulsive faculty in not expelling what\nis separated.\n\n_Cafa_ is Champhir.\n\n_Calcanthum_ is Vitriall.\n\n_Calcinatum majus_ is called all that which is made sweet by the\nSpagiricall art, which of its own nature was not so, as the sweetnesse\nof Mercury, of Lead, of Salt or the like, which also is called their\nsoul, and doth quickly consolidate any wound.\n\n_Calcinatum minus_ is all that which is natural sweet, and is very\nhealing, as Sugar, Manna, Honey of the Wood, Nostock and the like.\n\n_Calcitis_ is a stone out of which brasse is boiled.\n\n_Caleruth_ is a signe of a desire to the first _perpetuum_, as when any\nthing desires to return into its first matter from whence it had its\noriginall.\n\n_Callena_ is a kind of Saltpetre.\n\n_Calliette_ are yellow mushromes upon Juniper trees.\n\n_Calx Iovis_ is spirit of Tin.\n\n_Calx lignorum_ is the ashes of Wood.\n\n_Calx Luna_ is the Azure flower of Silver.\n\n_Calx Martis_ is Crocus of Steel or Iron.\n\n_Calx Mercurii_ is precipitated Mercury.\n\n_Calx Solis_ is calcined Gold.\n\n_Calx peregrinorum_ is Tartar.\n\n_Calx permanens_ or _fixa_, is an incombustible matter.\n\n_Calx Saturni_ is Minium.\n\n_Calx Veneris_ is Verdegrease.\n\n_Cambuca_ is an aposteme, or ulcer in the groin.\n\n_Caput corvi_ is Antimony.\n\n_Caput mortuum_ is the feces remaining after distillation, and\nsublimation.\n\n_Carbones c\u0153li_ are the stars.\n\n_Carbunculus_ is an aposteme, or pestilent ulcer.\n\n_Cardonium_ is a medicinable Wine made of Hearbs.\n\n_Carena_ is the twentyeth part of a drop.\n\n_Caseus pr\u00e6paratus_ is the viscous residency remaining in the bottome\nof the milke that runnes out of the cheese.\n\n_Cassatum_ is weak, and dead bloud in the veins obstructing the motion\nof the good blood.\n\n_Cathimia_ is the spume of Silver.\n\n_Cauda vulpis rubicundi_ is Minium of Lead.\n\n_Cautela_ in Spagiricall art is a certaine kind of industry gotten by a\nhabit, whereby the professors of the art doe more easily undergoe their\nlabors, and perfect their operations.\n\n_Cauterium_ is a chirurgicall instrument, which opens the skin with\nburning; also it is a medicine that effects the same, but without pain.\n\n_Cedurini_ are dull wits.\n\n_Cementum_ is a dry Corrosion, when any Metalline body is calcined with\nsalts, or such like drying things.\n\n_Cenigdam_, or _Ceningotam_ is a Chirurgicall instrument wherewith the\n_Cranium_ is opened in fits of the Epilepsie.\n\n_Ceniotemium_ is Mercury prepared for the Venereal disease.\n\n_Cervicul\u00e6_ is the spirit made out of the bone which is in the heart of\na Hart.\n\n_Chaomancy_ is an art of presaging by the aire.\n\n_Chaos_, besides the confused, and unshaped matter of all things, is\nin _Paracelsus_ taken for the Aire; it is also taken for Illiaste, or\nIlliastro.\n\n_Character veneris_ is love, which is in stead of a shield in keeping\noff danger.\n\n_Cheiri_ in _Paracelsus_ if it be put absolutely without any adjection,\nand if it be spoken of Mineralls, it signifies Quicksilver, if of\nVegetables, Vegetable flowers. But when it is found with an adjection\nafter this manner, _flos Cheiri_, it signifies the white Elixir made of\nsilver, as _Flos Anthos_ signifies the red Elixir.\n\n_Cherio_ is the occult accidentall vertue of the externall Elements,\nand not the qualities of heat, and cold, and the like.\n\n_Cherionium_ is that in which Nature cannot be altered, as Crystal,\nwhich is so hardened by nature, that it cannot bee melted as that which\nis made by Art.\n\n_Cherubin_ is a celestiall vertue, and influence, domination, and power\nabove all dominations, and powers, proceeding from God, and descending\nupon the earth, and upon all men. Of this divine glory _Paracelsus_\nspeaks largely in the expositions of the Psalms of _David_.\n\n_Cherva_ is _Cataputia_, _i.e._ the Hearb Spurge.\n\n_Chifir Minerale_ is of some interpreted Gold, but I judg it by what\ngoes before to bee the Sulphur of any Metall.\n\n_Chiromancy_ according to _Paracelsus_ doth not treat of the lineaments\nof the hands only, but also of the whole body, and not only of men, but\nall naturall things besides.\n\n_Chybur_, or _Cibur_ is Sulphur.\n\n_Chymia_ is the art of Separating pure from impure, and of making\nessences.\n\n_Chrysocolla_ is a kind of green earth like Verdegrease.\n\n_Chrysos_ is Gold.\n\n_Chymus_ is Feces.\n\n_Cineritium_ is Ciment of Gold, or Silver, which some call _Regale_.\n\n_Cinificatum_ is the same as _Calcinatum_, _i.e._ burnt to ashes.\n\n_Cist_, or _Kist_, is the quantity of two Gallons of Wine.\n\n_Citrinula_ is a blistering Hearb called Crow-foot.\n\n_Citrinulum_ is a transparent salt, made out of calcined vitriall.\n\n_Citrinulus_ is pale Crystall.\n\n_Claretta_ is the white of Egs.\n\n_Clissus_ is the occult vertue of things returning from whence they\ncame, as the vertue of an hearb into the root in Autumne.\n\n_Coagulatio_ is the making of a thin thing thick.\n\n_C\u0153li planetarum_ are the proper orbs, and their spheres.\n\n_C\u0153lum Philosophorum_ is any quintessence, or universall medicine,\nespecially the Philosophers stone.\n\n_C\u0153lum Spagiricum_ is the upper part of a Philosophicall vessell.\n\n_Cohobatio_ is the often drawing off a liquor from its body, being oft\nput upon it.\n\n_Cohopb_, or _Cohop_ is the same as _Cohobation_.\n\n_Cohos_ is whatsoever the skin contains in the whole body.\n\n_Colcothar_ is calcined Vitriall, or the _caput Mortuum_ of oyle of\nvitriall.\n\n_Coleritium_ is a Liquor compounded of the corrosive materialls of\nMetalls.\n\n_Colica_ is Tartar resolved in the bowells, or a fixt disease in the\nColon gut.\n\n_Collatenna_ is an hearb called Lyons-foot, or a certain stiptick\nmedicine.\n\n_Colliquation_ is melting, as Metalls are melted.\n\n_Cometz_ is half a drop.\n\n_Complexio_ is the nature of any part, or the quality of heat, and\ncold, and the like.\n\n_Compositum_ put absolutely is a body not separated.\n\n_Confirmamentum_ is the body of a star in man, or an Astrall body.\n\n_Confortativa_, or _Confortantia_ are medicines which comfort the\nheart, and strengthen Nature.\n\n_Congelativa_ are medicines which stop any flux.\n\n_Congluten_ is that, which by putrefaction is turned into a viscous\nmatter.\n\n_Conservativa_ are medicaments which preserve Nature from putrefaction,\nbeing such things as are full of Astrall vertue.\n\n_Consolidativa_ are externall medicines which Chirurgions use in\nhealing, and drying wounds, and ulcers.\n\n_Constellatio_ is the impression of superiour stars, or their vertues\nupon inferiour bodies.\n\n_Constrictiva_ are stiptick medicaments which Chirurgions use.\n\n_Contorsio_ is a torment of the bowells.\n\n_Contractio_ is a weaknesse of the members, and drawing of them\ntogether.\n\n_Coostrum_ is the middle part of the Diaphragma.\n\n_Cor_ amongst Metalls is called Gold.\n\n_Corbatum_ is Copper.\n\n_Cornu cervi_ is amongst the Chymists the nose of a still, amongst\n_Paracelsus_ a vulnerary hearb.\n\n_Corpora c\u0153lestia Spagyrorum_ are Astrall vertues in their matter.\n\n_Corpora superc\u0153lestia_ are such bodies that are not known by sense,\nbut by reason.\n\n_Corpus_ is the subject in which the vertues of things lie hid.\n\n_Corpus invisibile_ is the soul, which is corporeall in respect of its\nsustentation, and invisible by reason of its spirituality.\n\n_Corrosiva_ are medicines that Chirurgions use to eat off superfluous\nflesh.\n\n_Cortex Maris_ is the Vineger of Philosophers.\n\n_Coruscus_ is mouse-eare.\n\n_Cotoronium_ is a Liquor.\n\n_Cruor salis_ is salt separated from the first salt by fault of the\nsecond digestion.\n\n_Cucurbita_ is a vessell like a gourd.\n\n_Cycima_ is Litharge.\n\n_Cydar_ is _Iupiter_.\n\n_Cyphantum_ is a distillatory vessell, or the Art it selfe.\n\n\n\n\nD.\n\n\n_Dardo_ is a successive generation by propagation.\n\n_Daura_ is _Hellebor_.\n\n_Deliquium_ is a cold descension, when coagulated bodies are dissolved\ninto a liquor in any cold place.\n\n_Demotinus lapsus_ is suddain death.\n\n_Derses_ is an occult vapour of the earth, by reason of which all kind\nof Wood grows, and increaseth.\n\n_Descensorium_ is a Chymicall furnace in which the liquor falls\ndownward from the grosse matter.\n\n_Diaceltatesson_ is a speciall remedy against feavers.\n\n_Diameter Spagiricus_ is a temperament.\n\n_Diapensia_ is _Alchamilla_, _i.e._ Ladies mantle.\n\n_Diaphanum_ is that which is transparent.\n\n_Diaphoreticum_ is a sweating medicine.\n\n_Diasatyrion_ is a confection provoking lust.\n\n_Diatessadelton_ is precipitated Mercury.\n\n_Dienez_ are spirits that dwell amongst hard stones.\n\n_Digestio_ is a Chymicall operation, alluding to the digestion of a\nMans stomach, in which, and by which the matter is decocted into a\nseparation of pure from impure.\n\n_Diota_ is a circulating vessell.\n\n_Discus solis_ is Quicksilver made out of Gold.\n\n_Divertalium_, or _Divertellum_ is a generation made by Elements.\n\n_Divinatio_ is prophecying, or foretelling.\n\n_Dracunculus_ is _Brassatella_, _i.e._ Adders tongue.\n\n_Dubelech_ is the cavity of an imposteme.\n\n_Duelech_ is a kind of Tartar in Mans body, or the stone in the\nbladder, or any other part which is spongious, and dangerous.\n\n_Duenech_ is Antimony.\n\n_Dulcedo Saturni_, is _Altey_, or Ceruse.\n\n_Durdales_ are corporeall spirits inhabiting trees.\n\n\n\n\nE.\n\n\n_Edelphus_ is any one that prognosticates by the Nature of the Elements.\n\n_Edir_ is steel or Iron.\n\n_Electrum_ is sometimes taken for Amber, but in _Paracelsus_ it is a\nmixture of a compound metall made by melting all the seven planets into\none body.\n\n_Elementum_ in _Paracelsus_ is the corruptible, and transient essence\nof the world, and of all things, which are subject to change.\n\n_Elephas_ is _Aqua fortis_.\n\n_Elevation_ is making a thing subtile.\n\n_Elixir_ is properly a ferment, the least part of which turnes the\nwhole masse of any thing into its owne kind: also it is the essence of\nany thing.\n\n_Emunctorium_ is the place of expulsion of any excrement.\n\n_Enochdianum_ is that which hath long life.\n\n_Entali_ is flaked Allum, and sometimes it is made spagirically of salt\ngemme.\n\n_Enur_ is an occult vapour of the water, by which stones are bred.\n\n_Erodinium_ is the sign of any thing to come.\n\n_Escara_, or _Estphara_ is black and dead flesh caused by a caustick,\nand is commonly called the Escar.\n\n_Essar\u00e6_ are Wheales.\n\n_Essatum essentiale_, is the essentiall, and power that is in\nVegetables, and Mineralls.\n\n_Essatum vinum_ is rectified spirit of Wine.\n\n_Essentia quinta_ according to _Paracelsus_ his definition, is a\ncertain matter extracted from things purified from all manner of\nimpurity, and corruption, whereby it is made incorruptible.\n\n_Essila_ is a tincture made by the heat of the sun in the face, or any\nother part of the body.\n\n_Essodinum_ is a certain presage of things to come by their marks.\n\n_Esthionemus_ is a most corrupt imposteme feeding upon the whole\nmember, as a Wolfe.\n\n_Evestrum_ is a propheticall spirit, which presageth by signs, or\nsomething going before.\n\n_Exaltatio_ is the subtilizing of any thing.\n\n_Excrementa_ are all superfluous things ejected by Nature.\n\n_Exitura_ is any aposteme which casts out matter.\n\n_Exorcista_ is a superstitious artist which calls up spirits.\n\n_Extractum_ is that which is extracted out of corporeall concretion,\nthe grossenesse being left behind.\n\n_Ezezich_ is Salt.\n\n\n\n\nF.\n\n\n_Faba_ is the third part of a scruple.\n\n_Fabiola_ is the flower of Beans.\n\n_F\u00e6dula_ is a kind of mushrome.\n\n_Fel Draconis_ is Quicksilver out of Tin.\n\n_Fel vitri_ is the spume of glasse.\n\n_Fermentum_ is a fixt matter, which reduceth a matter to its own\nnature, and fixednesse.\n\n_Ficus cutis_ is a wart growing to the skinne upon Horses legs, and it\nis a medicine to help diseases of the matrix.\n\n_Fida_ is Silver, and sometimes Gold.\n\n_Fido_ is called Quicksilver, and sometimes Gold.\n\n_Filius unius Diei_ is the Philosophers stone.\n\n_Filtratio_ is straining a thing through a woollen cloth, or paper, &c.\n\n_Filum arsenicale_ is the Philosophers stone.\n\n_Fimus equinus_ is a digestion made any way, either by Horse-dung, or\nwarm ashes, or water.\n\n_Fixatio_ is making that which flies in the fire to endure the fire.\n\n_Flag\u00e6_ are spirits which know the occult secrets of men.\n\n_Flos cheiri_ is the essence of Gold.\n\n_Flos sectarum Croe_ is the flower of Nutmeg, or as some will, of\nSaffron.\n\n_Folia daure_ are leaves of Gold.\n\n_Fons philosophorum_ is _Balneum Maris_.\n\n_Form\u00e6 rerum_ are called the influences of celestiall bodies, which\ninferiour bodies receive from them, or they are the vertues of any\nthing.\n\n_Formic\u00e6_ are little impostemes like warts.\n\n_Fugile_ is an aposteme in the eares.\n\n_Fuligo Metallorum_ is sometimes called Arsenicke, and sometimes it is\ntaken for Mercury.\n\n_Fulmen_ is purified Silver.\n\n_Fumigatio_ is calcining any thing with a sharp corroding fume.\n\n_Fusio_ is melting, or making any thing flow in the fire.\n\n\n\n\nG.\n\n\n_Gamahei_ are images impressed by a supercelestiall influence.\n\n_Gamathei_ are stones in which celestiall vertues, and supernaturall\nconstellations are impressed, being marked with wonderfull characters,\nand images.\n\n_Gamonynum_ is that one only Anatomie of all things.\n\n_Glacies dura_ is Crystall.\n\n_Gladialis_ is an Art whereby according to the course of the firmament\nof the stars swords are so forged, that anvills cannot resist them,\nwhence it otherwise called _incusma_.\n\n_Gelion_ is a Leafe.\n\n_Geluta_ is the hearb called Chameleon.\n\n_Gemma tartarea_ is called the stone that is generated of diaphanous,\nand perspicuous tartar.\n\n_Genula_ is a plant degenerating by transplanting of a parsnip.\n\n_Geomancy_ is the most known Art of the earth, but in this place it is\ntaken for the stars of the earth, manifesting themselves to men, so\nthat thereby they may take some ground for presaging.\n\n_Gibar_ is a Metallick medicine.\n\n_Gigantes_ are men exceeding the bounds of Nature.\n\n_Gluta_ is the efficacy of tenacious pitch.\n\n_Gluten_ is any viscous matter in the body, from whence proceed many\nobstinate diseases.\n\n_Glutinis tenacitas_ is the Minerall Resine.\n\n_Gnomi_ are called _homunciones_, or rather corporeall spirits, living\nunder the earth, or else Pygmies of a cubit long.\n\n_Gr\u00e6ca Magia_ is a superstitious Art invented by the _Grecians_, by\nwhich they made things appear, which really were not.\n\n_Gravus_ is the stone _Porphyrites_, the use of which is as of a marble\nto dissolve things in the cold.\n\n_Grilla_, or _Grillus_, is vitriall dissolved of its owne accord into\nwater.\n\n_Guarini_ are men living by the influence of the heaven.\n\n_Guma_ is Quicksilver.\n\n_Gumicula_ is Valerian.\n\n_Gutta rosacea_ is a rednesse especially in the face like that tincture\nwhich is in the beginning of a Leprosie.\n\n\n\n\nH.\n\n\n_Hadid_ is Iron.\n\n_Hal_ is Salt.\n\n_Harmel_ is the seed of wild rue.\n\n_Haro_ is a kind of Ferne.\n\n_Hel_ is Honey.\n\n_Hellebria_ is a kind of black Hellebore bearing red flowers.\n\n_Heliotropium_ is _Paracelsus_ his balme.\n\n_Helismidan_ is a balsamicall Mummie.\n\n_Henricus rubeus_ is the Colcathar of Vitriall.\n\n_Hinicula_, _genicula_, or _gumicula_ is Valerian.\n\n_Homunculus_ in _Paracelsus_ is a man made artificially, the processe\nwhereof you may see at large in the foregoing treatise the eight page,\nand sometimes they are taken for superstitious images.\n\n_Horion_ is the Mercury of Gold.\n\n_Humor vit\u00e6_ is the radicall moisture.\n\n_Hydri_ are juices or fruits.\n\n_Hydromancy_ is an Art taken from the stars of the water, when they\nmanifest themselves to men, as from unusuall inundations, and the like.\n\n_Hydropiper_ is Arsmart tinged with red specks, or spots.\n\n\n\n\nI.\n\n\n_Iassa_ is the hearb of the Trinity.\n\n_Icteritia rubea_ is an _Erisipelas_.\n\n_Idea_, is a figure of a thing conceived in the imagination as a\nperpetuall being, or a pattern of all things of that nature.\n\n_Idiot\u00e6_ are contemners of true arts, although they are skilfull\nprofessors of the false.\n\n_Iesahach_ is supernaturall.\n\n_Ignis leonis_ is the Element it selfe of fire.\n\n_Ignis Persicus_ is a hot burning ulcer.\n\n_Ignis pruinus adeptus_ is the quintessence of vitriall rectified with\ntartar.\n\n_Ilech crudum_ is a composition of the first matter of the three first\nprinciples.\n\n_Ilech magnum_ is an Ascendent or a star of a medicine, which together\nis taken with it, in which also it is hid; and as the superiour stars\nare in the firmament, so also are the inferiour in man.\n\n_Ilech primum_ is the first Principle.\n\n_Ilech supernaturale_ is a conjunction of the supernaturall, and\nfirmamentall stars, with the inferiour stars of terrestiall things, and\nwith wine.\n\n_Ileidus_ is the Elementary aire: but in men it is the spirit which\npasseth through all his members.\n\n_Iliaster_, or _Iliastes_, or _Iliadum_, is the first matter of all\nthings, consisting of Sulphur, Mercury, and Salt; and it is fourefold\naccording to the number of the Elements. The first is the chaos of the\nEarth, the second is the chaos of the Water, the third is the chaos\nof the Aire, the fourth the chaos of the Fire. Also there are four\n_Iliastri_ of men respecting long life.\n\n_Iliaster_ in generall is called the occult vertue of Nature, by which\nall things are increased, nourished, multiplyed, and flourish; of which\nyou shall read more at large in the book of _Paracelsus_ concerning the\ngenerations of Meteors.\n\n_Iliaster primus_ is the tearm of life, or the life it selfe, or the\nbalsome of life in man.\n\n_Iliaster secundus_ is the term of the balsome, and the life which we\nhave by Elements, and things elementated.\n\n_Iliaster tertius_ the term of the balsome, or life which we have by\nthe quintessence of things.\n\n_Iliaster magnus_, or _quartus_ is of the mind, or soule caught up into\nanother world, as _Enoch_, and _Eliah_ were.\n\n_Imaginatio_ is a star in man, a celestiall and supercelestiall body.\n\n_Imagines_ are Metallick figures, or effigies, in which the celestiall\npowers operate.\n\n_Impressiones_ are fruits as of stars in inferior things.\n\n_Impurum alcali_, is spume which is taken from it in purging of it.\n\n_Inanimati_ are Pigmies.\n\n_Inclinatio_ is a power of Nature which is manifested in man as he is\nprone to this or that thing.\n\n_Incarnativa_ are Chirurgeons medicaments breeding flesh and skinne in\nthe wounds or ulcers.\n\n_Incubus_ is a nocturnall spirit deceiving Women in their sleep, as if\nthey coupled with them.\n\n_Influentia_ is the acting of superiour bodies upon inferiours.\n\n_Innaturalia_ are supernaturall bodies.\n\n_Ios_ is poison.\n\n_Iumnizum_ is Leaven, or Ferment.\n\n_Iupiter_ is Tin.\n\n\n\n\nK.\n\n\n_Kachimia_, or _Kahimia_ is the unripe Mine of any Metall, as it is in\nits first being.\n\n_Kald_ is Vineger.\n\n_Kali_ is Sope ashes.\n\n_Kamir_ is Ferment.\n\n_Kaprili_ is Sulphur.\n\n_Karena_ is the twentyeth part of a drop.\n\n_Karlina_ is wild dill.\n\n_Kibrith_ is Sulphur.\n\n_Kimit elevatum_ is white Cinnabar sublimed.\n\n_Kist_, or _Cist_, is half a gallon, or four pints.\n\n_Kobalt_, or _Cobaltum_, or _Cobletum_, is a metallick matter blacker\nthen Lead, or Iron, without a Metallick splendor, yet will be melted,\nand malleated.\n\n_Kymenna_ is a buble.\n\n_Kyram_ is Snow.\n\n\n\n\nL.\n\n\n_Labor Sophi\u00e6_ is Paradise, or another world.\n\n_Lac Virginis_ is Mercuriall water.\n\n_Lapis_ is taken for any fixt thing.\n\n_Lapis Philosophorum_ is the highest vertue of all terrene things,\ngiving tincture.\n\n_Lapsus Demotinus_ is a suddaine death, more dangerous then an Apoplexy.\n\n_Laterium_ are capitall lees which Sope-boilers use, of which\nChirurgions make their causticke called _Lapis infernalis_.\n\n_Lato_ is copper tinged with _lapis calaminaris_ into a golden colour.\n\n_Laudanum_ is a compound medicine made of Gold, Corall, Pearle, &c. by\n_Paracelsus_.\n\n_Laudina_ is _Angelica_.\n\n_Laxa Chimolea_ is salt growing to stones.\n\n_Laxativa_ are medicines working upwards, and downwards.\n\n_Leffa_ is called the predestination of hearbs.\n\n_Leffas_ is an occult boiling vapour of the earth, by which hearbs and\nplants grow.\n\n_Lemures_ are spirits of the Element of Aire, which Heathen think to\nbee ghosts of men departed.\n\n_Lephante_, or _Lephantes_ is the first kind of Tartar, or Bole,\nholding the midle betwixt stones, & clay.\n\n_Lethargyrium_ in _Paracelsus_ is the spume of Mercury, or of Silver,\nor of Lead, which is separated in their purifying, and purging.\n\n_Lethargius_ is the finder of Mines.\n\n_Limbus_ in _Paracelsus_ is the great and universall world, the seed,\nand first matter of man.\n\n_Liquidum de resoluto_, is that which is liquid of its own nature.\n\n_Liquor_ is many times taken for oyle, when the name of the thing of\nwhich it is a Liquor, is put to it.\n\n_Liquor Aquilegius_ is destilled Wine.\n\n_Liquor essentialis_ is that humour which is turned into flesh, and\nbloud.\n\n_Liquor herbarum_ is made of hearbs pounded and pressed, and digested.\n\n_Liquor Mercurii_ is the balsome of things, in which the vertue of\ncuring or healing consists.\n\n_Liquor Mumi\u00e6_ is the fat of a Man.\n\n_Liquor Mumi\u00e6 de gummi_ is oyle of Gumme.\n\n_Liquor salis_ is the balsome of Nature, by which the body is preserved\nfrom putrefaction.\n\n_Locus vit\u00e6_ is the seat of the mind or soul.\n\n_Locust\u00e6_ are tops of boughs of trees, as yet tender and green.\n\n_Lorindt_ is the commotion of waters, or a harmony made by them.\n\n_Ludus_ is a medicine that cures the stone by dissolving of it.\n\n_Lumbrici Nitri_ are worms found in the earth, or mud, so called for\ntheir slipperinesse.\n\n_Luna_ is Silver.\n\n_Luna compacta_ is Quicksilver.\n\n_Lunaria_ is the Sulphur of Nature.\n\n_Lustrum_ is the creame of Milk.\n\n\n\n\nM.\n\n\n_Macha_ is a flying worm.\n\n_Magia_ in generall is wisdome, and it is twofold. Naturall, which is\nlawfull, and is the ground of all true Physick, and the occult wisdome\nof Nature, without which all mans reason or knowledge is ignorance.\nThe other is Diabolicall, superstitious, and unlawful, and is called\nNecromancy, whereby men attaine to the knowledge of things by the\nassistance of evill spirits.\n\n_Magia Metaphysica_ is an art lawfull for Christians to use, by which\nany occult secrets are discovered.\n\n_Magisterium_ is in _Paracelsus_ any secret extracted out of naturall\nthings without any Elementary separation, with which other things are\nwont to bee prepared; yet with the addition only of other things from\nwhich that which is extracted is separated.\n\n_Magnalia_ are peculiar works of God.\n\n_Magnesia_ is commonly taken for a Marcasite, but that which is\nartificiall is melted Tinne into which is put Quicksilver, and both\nmixt into a brittle matter, and white masse.\n\n_Magneticus tartarus_ is a stone, in a man as hard as a Loadstone, and\nspongious.\n\n_Magoreum_ is a Magick medicament, or secret.\n\n_Maius noster_ is our dew, and the philosophicall Loadstone.\n\n_Malek_ is Salt.\n\n_Mandella_ is the seed of black Hellebor.\n\n_Mandibularum liquor_ is oyle of jaw bones.\n\n_Mangonaria_ is an art used in weights, whereby that which is made\nheavy is easily made light.\n\n_Manna_ is not only called a dew faln from heaven, which is a kind of\nbalsome or fruit of the aire, but also it is taken for any sweet matter\nextracted out of any thing.\n\n_Marcasita_ is an unripe matter of Metalls, and it is of as many kinds\nas there be Metalls.\n\n_Marmoreus tartarus_, is a stone in man as hard as a marble.\n\n_Martath_, or _Martach_ is Letharge.\n\n_Mater metallorum_ is Quicksilver.\n\n_Materia saphirea_ is an homogeneal liquor, in which there is no\noffending matter.\n\n_Matrices rerum_ are Elements.\n\n_Maturativa_ are medicines that Chirurgeons use to ripen any aposteme.\n\n_Mechanopeotica_ (_see Transcriber\u2019s Note_) is an invention of\nwater-workes to carry waters by pipes into high places, or the like.\n\n_Melaones_, or _Meloes_ are Beetles that fly, and are of a golden\ncolour, and being rubbed make a sweet smell; they are commonly found in\nMeadows in the moneth of _May_.\n\n_Melib\u00e6um_ is Copper.\n\n_Melissa_ is in Alchymie taken for Manna extracted out of the best\nhearbs.\n\n_Mensis Philosophicus_ is the full time of Digestion, _viz._ forty\ndayes.\n\n_Mercurius \u00e0 natur\u00e2 coagulatus_ is a solid Metal.\n\n_Mercurius Corallinus_, is that which by yelkes of egges, and other\nwaters, is brought into a rednesse like Corall.\n\n_Mercurius Crudus_ is that which is not yet separated from its Mine.\n\n_Mercurius Crystallinus_, is that which by often sublimations is\nbrought into a cleernesse like Crystall.\n\n_Mercurius laxus_ is Turbith Mineral.\n\n_Mercurius metallorum pr\u00e6cipitatus_ is Mercury extracted out of Metalls\nand precipitated.\n\n_Mercurius mineralium_ is an oylinesse extracted out of the Mines of\nGold, and Silver.\n\n_Mercurius regeneratus_ is the first being of Mercury.\n\n_Mercurialis seva_ is the water of Allum.\n\n_Menstruum_ is a liquor wherein any thing is dissolved, or digested.\n\n_Metallum currens_ is Quicksilver.\n\n_Microcosmus_ is a little world, or man.\n\n_Minium_ is the Mercury, or rather Crocus of Lead precipitated.\n\n_Missadam_ is Quicksilver.\n\n_Mitigativa_ are Chirurgicall medicines which allay paine.\n\n_Monstra_ are Animalls which either have not proper parents, and are\nnot born of things like to themselves, or have some defect, or excesse\nin Nature: but of this see more in the first book of the foregoing\nTreatise.\n\n_Morus_ is an aposteme like to a Mulberry.\n\n_Mul\u00e6_ are pustles arising from heat, or cold.\n\n_Mumia_ is not only mans flesh seasoned with balsom, but any other\nflesh thus prepared.\n\n_Mumia Elementorum_ is the balsome of externall Elements.\n\n_Mumia transmarina_ in _Paracelsus_ is _Manna_.\n\n_Mumia versa_ is the liquor of mummie.\n\n_Muria_ is brine.\n\n_Muscilago_ is a viscous liquor.\n\n_Mundificativa_ are cleansing medicines.\n\n_Mustus_ is the white Calx in urine.\n\n_Myssadar_ is Mercury.\n\n_Mysterium magnum_ is the first matter of all things.\n\n\n\n\nN.\n\n\n_Nacta_ is an aposteme of the breast.\n\n_Narcotica_ are medicines causing sleep.\n\n_Nasda_ or _Natta_ is a bunch in the back.\n\n_Neboch_ is an instrument used in Necromancy.\n\n_Nebulgea_ is salt of the moisture of a cloud falling upon stones in\nmeadowes, and hardened with the heat of the sun.\n\n_Necrolica_ are medicaments expelling death, and preserving life.\n\n_Necromancy_ is an unlawfull art, which did in time of old worke with\nthe dead, as when the stars were manifested with the dead. And he is\ntruly called a Necromancer, who can make the dead appeare, and can draw\nwords and answers from them.\n\n_Nenufareni_, are spirits dwelling in the aire.\n\n_Neutha_, or _Neuta_, is a little skin growing to the eares, or eyes of\ninfants, and sometimes covering the whole body.\n\n_Nigromancy_ is a wicked, and execrable art, whereby devils, and wicked\nspirits suffer themselves to bee commanded by man, and obey them, but\nonly to their hurt.\n\n_Nitriales_ are all burning things which conduce to calcination.\n\n_Nitrum_ is Salt-petre.\n\n_Nodi_ are hard tumours of the joints.\n\n_Nostoch_ is that which we call a falling star, a kind of gelly or\nslime found oftentimes in the summer in fields, and meadowes.\n\n_Nuba_ is a kind of red Manna which falls in _Ireland_.\n\n_Nymph\u00e6_, or _Nymphidic\u00e6_, are spirituall men, or women, or corporeall\nspirits dwelling in waters, such a one was _Melusina_.\n\n_Nymphidica_ are metaphorically spirits of dissolving waters in the\nspagiricall art.\n\n_Nysadir_ is salt Armoniack.\n\n\n\n\nO.\n\n\n_Obrizum_ is pure gold calcined by art into a light red colour.\n\n_Ocob_ is salt Armoniack.\n\n_Odorifera_ are medicines, which by their odour, whether good or bad,\nexpell diseases.\n\n_Oleitas rerum_ is the sulphur in all things.\n\n_Oleum ardens_ is oyle of Tartar corrected to the highest degree.\n\n_Oleum Calcotharinum_ is red oyle of Vitriall.\n\n_Oleum squaminum_ is oyle of Tartar.\n\n_Oleum Vitrioli aurificatum_, is that which is dulcified with gold\nartificially.\n\n_Olympicus spiritus_ is a star in man, that makes him to yeeld a shadow\nof himself.\n\n_Operimethiolim_ is the spirit of Mineralls.\n\n_Oppilativa_ are medicines which stop fluxes.\n\n_Oppodeltoch_ in _Paracelsus_ is an ointment.\n\n_Opopyron Laudani_ is _Paracelsus_ his medicine to stop feavers.\n\n_Ordoleum_ is a little aposteme like a barley corne.\n\n_Orexis_ is a heat caused by tartarous matter.\n\n_Organopeotica_ (_see Transcriber\u2019s Note_) is an Art finding out\nwarlike instruments.\n\n_Orizon\u00e6ternitatis_ is the supercelestiall vertue of things.\n\n_Orizeum_ is Gold.\n\n_Orizeum foliatum_ is Leaf-gold.\n\n_Orizeum pr\u00e6cipitatum_ is Gold brought into a Crocus, by the help of\nthe Crocus of Mercury.\n\n_Orobo_ is the glasse of Metalls.\n\n_Ossa paraleli_ are a universall medicine in the Gout.\n\n_Ovum Philosophicum_ is a glasse of the form of an egge which\nPhilosophers use in their operations.\n\n_Ozo_ is Arsenick.\n\n\n\n\nP.\n\n\n_Pandalitium_, _Paneritium_, or _Passa_, is an aposteme in the ends of\nthe fingers, called a white flaw.\n\n_Panna_ is a naturall spot.\n\n_Pars cum parte_ is a mass consisting of equal parts of Gold, and\nSilver.\n\n_Pauladadum_ is a kind of _terra sigillata_ growing in _Italy_.\n\n_Pelicanus_ is a circulatory, or circulating vessell.\n\n_Penates_ are spirits of the Element of Fire, called Familiars.\n\n_Pentacula_ are signs, or delineaments engraven with wonderfull and\nstrange letters, and images, which being hanged about the neck, are\nsaid to be preservatives against evill spirits, and witcheries.\n\n_Percipiolum_ is any medicine that is approved.\n\n_Perdet\u00e6_ are rapes small and yellow.\n\n_Perdomium_ is wine made out of hearbs.\n\n_Periodus_ is the term of life.\n\n_Peucedamum_ is English Angelica.\n\n_Phantasmata_ are spirits of the wood, or the desert, which live in any\nobscure place.\n\n_Phiala_ is a viall, or glasse bottle.\n\n_Pionitides_ are naturall enemies which persecute one the other to\ndeath, as the Storke, and Frogs, &c.\n\n_Phenix_ is the quintessence of Fire; also the Philosophers stone.\n\n_Physiognomy_ is an Art whereby mens natures, and conditions are\nperceived by their faces.\n\n_Plumbum Philosophorum_ is that which is extracted out of Antimony.\n\n_Porosa_ is S. Johns-wort.\n\n_Pr\u00e6sagium_ is some notable sign of something to come.\n\n_Preservativa_ are medicines preserving bodies from corruption.\n\n_Primales_ called fallacious bodies which are by the stars put before\nour eyes.\n\n_Pruinum_ is the first kind of Tartar.\n\n_Pruina_ is _Ignis Persicus_.\n\n_Pulpezia_ is a suddain astonishment or change in a mans body by reason\nof the stars.\n\n_Pusta_ is the digestion of corrupt matter.\n\n_Pygme\u00e6_ are called artificiall men, and sometimes subterraneall\nspirits.\n\n_Pyramis_ is a vessell made like a _Pyramis_.\n\n_Pyromancy_ is an art presaging by fire.\n\n\n\n\nQ.\n\n\n_Qualitas_ is called a complexion, whether hot or cold, dry or moist,\naccording to the predominancy of any Element.\n\n_Quartatio_, or _Quartura_ is the highest tryall of Gold, and that this\nway, _viz._ that nine parts of Silver bee mixed with one part of Gold\nin melting by the fire. Then let them both bee dissolved with _Aqua\nfortis_: All the Silver is turned into water, and the Gold settles to\nthe bottome like a dark powder.\n\n_Quintessentia_ is called a certaine spirituall matter extracted\ncorporeally out of hearbs, plants, and all things that have life, and\nthe exalting of it to the highest degree of purity, by separating all\nimpurities.\n\n_Quintum esse cujuslibet Elementi per se solum_, is an animall produced\nout of that alone.\n\n\n\n\nR.\n\n\n_Ragadi\u00e6_ are apostemes of the privities.\n\n_Rana_ is an aposteme under the tongue.\n\n_Realgar_ is the fume of Mineralls being properly taken, but being\nmetaphorically it is any vitious matter in mans body, of which grow\napostemes, ulcers, or the like.\n\n_Rebis_ is the excrement of the belly.\n\n_Rebisola_ is a secret urine against the jaundise.\n\n_Rebona_ is the same as Mummie.\n\n_Rebus_ is the last matter of things.\n\n_Redue_ is a powder whereby calcined Metalls, and Mineralls are melted.\n\n_Regale_ is a Ciment whereby Gold is purged.\n\n_Regulus_ is the purest metalline part of any metall, or the purest\npart of a minerall, the feces being separated.\n\n_Relloleum_ is a vertue from the complexion, as in St. Johns-wort, the\nfirst vertue is in heat, and is healing, the other is accidentall, and\noccult, and is a preservative against worms, and corruption.\n\n_Repercussiva_ are medicines which drive back any flux.\n\n_Resina auri_ is a Crocus extracted out of Gold.\n\n_Resina terr\u00e6_ is Sulphur.\n\n_Resina terr\u00e6 potabilis_ is sublimed Sulphur, brought into a liquor,\nbalsome, or oyl.\n\n_Reverberatorium_ is a furnace in which the matter is calcined by a\nflame.\n\n_Rillus_ is an instrument which Goldsmiths use to poure their melted\nmetalls into long forms, and it is called a Jngat.\n\n_Rosea_ is the same as _Erisipelas_.\n\n_Rubella_ is a spirituall essence extracting by its dissolving power,\nthe tincture out of bodies.\n\n\n\n\nS.\n\n\n_Sagani_ are spirits of the four Elements.\n\n_Sal aluminosum_ is salt which is extracted out of _alumen plumosum_.\n\n_Sal anathron_ is salt extracted out of the stony mosse.\n\n_Sal crystallinum_ is salt made out of mans urine.\n\n_Sal Calcotharinum_ is salt which is made out of the Colcothar of\nVitrial.\n\n_Sal congelatum_ is salt which grows in baths.\n\n_Sal enixum_ is salt dissolved.\n\n_Sal Mercurii_ is the spirit of the wine which causeth drunkennesse.\n\n_Sal petre_ is that which grows in cold places upon stones, congealed\nby the cold aire.\n\n_Sal nitrum_ is salt which is boiled out of the earth, especially fat\nearth, as in stables, or any place of excrements.\n\n_Sal practicum_ is a mixture made of equall parts, of Salt-petre, and\nSalt Armoniack.\n\n_Sal scissum_, and _alumen scissum_ are all one.\n\n_Sal taberzet_, is whitest Tartar of all.\n\n_Salamandri_ are spirits dwelling in the fire, or fiery men.\n\n_Saldini_ the same as _Salamandri_.\n\n_Sallena_ is the a kind of Salt-petre.\n\n_Saltabari_ is _sal Alembrot_.\n\n_Saltz_, _sultz_, _Selenipum_, is brine.\n\n_Samech_ is Tartar.\n\n_Sandaracha_ is _Auripigmentum_.\n\n_Sanguis calcetus_ is that which is of as quick a tast as Calx, and as\nwhite.\n\n_Saphirea materia_ is a liquor, in which there is no impurity, or\ncorruption, the pure being separated from the impure.\n\n_Sapo sapienti\u00e6_ is common salt prepared.\n\n_Saxifraga_ are all such things which break the stone, or gravell.\n\n_Saxifragus_ is pale Crystall.\n\n_Scacurcula_ is the spirit of a bone in the heart of a Hart.\n\n_Scaiol\u00e6_ are the spirituall powers, and faculties of the mind, and are\nfour, according to the number of the Elements.\n\n_Scirona_ is the dew of Autumne.\n\n_Scuma_ is the same as _squama_.\n\n_Sedativa_ are medicines that allay pain.\n\n_Semen veneris_ are called _squama aris_.\n\n_Senio maximus_ is the Author of long life.\n\n_Sephirus_ is a hard, and dry aposteme.\n\n_Seraphin_ is an unutterable vertue, an infinite power of the heaven,\nand especially the assembly of Angels.\n\n_Serpheta_ is a medicine melting a stone.\n\n_Sibar_ is Quicksilver.\n\n_Silo_ is earth.\n\n_Similitudines_ are called celestiall appearances.\n\n_Simus_ is Gilla.\n\n_Sinonia_ is white glew of the joints.\n\n_Sirones_ are pustles or wheals, in the hands especially.\n\n_Sirza_ is _eschara_.\n\n_Sol in homine_ is the invisible fire flowing from the celestiall Sun,\npreserving and nourishing that naturall fire in man.\n\n_Soladini_ are corporeall spirits dwelling in the invisible fire.\n\n_Somnia_ are operations which are made in man by the stars when hee is\nsleeping.\n\n_Sonath_ is _Anthos_.\n\n_Sophia herba_ is the best kind of bone-wort.\n\n_Sophist\u00e6_ are sometimes taken for Masters of any art, or the wisest in\nany art; or sometimes for sophisters, _i.e._ Deceivers, or Mountebankes.\n\n_Sortilegium_, is a presage by spirits.\n\n_Spagiria_ is commonly taken for Alchymie.\n\n_Spagirus_, or _spagiricus_ is he which knows to distinguish betwixt\ngood, and bad, to separate pure from impure, or a Chymist, or Alchymist.\n\n_Spara_ is the Minerall vertue out of the first being of metalls.\n\n_Sperma aqu\u00e6 fortis_ is its feculency.\n\n_Sperniolum_ is a mucilaginous liquor of frogs.\n\n_Spiritus Animalis_ is a power of the soul whereby it becomes like to\nthe heavens.\n\n_Stannar_ is called the mother of metalls, an occult fume out of which\nElements are generated.\n\n_Staraphaxat_ is a restringing or repercussive vertue.\n\n_Stellio adustus_ is Cinnabar.\n\n_Stibium_ is Antimony.\n\n_Stiptica_ are drying medicines.\n\n_Struma_ is _Butium_.\n\n_Sublimatio_ is when any dry matter is forced upward by the heat of\nfire.\n\n_Succubus_ is a nocturnall spirit, whereby men are deceived, thinking\nthey are coupling with women.\n\n_Sulphur vitriolatum_ is sulphur extracted out of vitriall by common\nwater swiming on the top of it.\n\n_Sulphur rerum_ is many times taken for their quintessence.\n\n_Supermonicum_ is \u00c6nigmaticall.\n\n_Sylo_ is the whole world.\n\n_Sylphes_ are Pigmies.\n\n_Sylvestres_, or _sylvani_ are aiery men, and aiery spirits, sometimes\nthey are taken for woodmen that are strong giganticall men.\n\n_Syphita prava_ is a disease called _S. Vitus_ his dance.\n\n_Syphita stricta_ is a phantastick spirit of them that walke in their\nsleep.\n\n\n\n\nT.\n\n\n_Talk_, or _Talcum_ is a clear shining matter, like to pearls in\ncolour, compacted with thinne leaves or flakes, whereof there bee foure\nkinds, _viz._ white, yellow, red, and blacke.\n\n_Tassus_ is a worme.\n\n_Tartarum_ is a hard saltish dregs that sticks to the sides of Wine\nvessels; also it is often taken for stones or gravell in mens bodies.\n\n_Telon_ is as it were a dart of fire.\n\n_Temperatum_ is that which exceeds not in any quality.\n\n_Tenacitas glutinis_ is minerall refine.\n\n_Tereniabin_ is the fatnesse of manna, or wood-hony, which is found in\ngood quantity in the moneths of _Iune_, _Iuly_, _August_.\n\n_Terra argenti_ is Litharge of silver.\n\n_Terra auri_ is Litharge of Gold.\n\n_Terra fidelis_ is silver.\n\n_Terra Hispanica_ is Vitriall.\n\n_Terrelati_ are corporeall spirits living in the earth.\n\n_Testa_ is the skin of mans body.\n\n_Thamatica_ (_see Transcriber\u2019s Note_) is an art of inventing engines\nwhich are moved by aire, and water.\n\n_Thaphneus_ is a clean purified medicine.\n\n_Thisma_ is minerall veins.\n\n_Tinkar_ is Borax.\n\n_Tinctura_ is that which tingeth any body with its colour.\n\n_Toruscula_ is a drop.\n\n_Tracksat_ is a metall, as yet in its mine.\n\n_Trarames_ are actions of spirits not seen, but heard.\n\n_Trifertes_ are called spirits dwelling in the fire.\n\n_Trigonum_ is a fourefold transmutation of the spirits of the stars\naccording to the number of the four Elements.\n\n_Tronus_, or _Tronossa_ is called the celestiall dew made of the air,\nor the sweetest kind of Manna.\n\n_Truphat_ is an occult vertue of Mineralls, by which they act toward\nthat end for which they were ordaind.\n\n_Turba magna_ is an innumerable multitude of the celestiall stars, and\nis a presage made by any of them.\n\n_Turbith minerale_ is Mercury precipitated into a sweetnesse without\nany corrosive.\n\n\n\n\nV.\n\n\n_Vegetabilia_ are things that grow by having a root fixt in the earth,\nand having stock, branches in the aire, as hearbes, plants, and trees,\n&c.\n\n_Veneris gradus_ is a mild and sweet nature.\n\n_Verto_ is the fourth part of a pound.\n\n_Viltrum philosophorum_ is an Alembick, but being taken absolutely is a\nstrainer.\n\n_Vinum correctum_ is the Alcool of Wine.\n\n_Vinum essatum_ is Wine impregnated with the vertues of hearbs or any\nthing else.\n\n_Viriditas salis_ is the green oyle of salt.\n\n_Virgulta fossorum_ are certain rods which Miners use to discover mines\nwithall.\n\n_Viscaleus_ is _Misleto_.\n\n_Viscus_ is properly pitch boiled out of the tender tops of trees.\n\n_Viscus secund\u00e6 generationis_ is bloud dropping from salts.\n\n_Visio_ is a supernatural apparition of spirits after a manner seen by\nmen.\n\n_Vitriolatum_ is Vitriall which is liquid, and never can be coagulated.\n\n_Vitriolum Novum_ is white Vitriall.\n\n_Vlcus \u00e6stiomenum_ is a cancerous aposteme that feeds upon the place.\n\n_Vmbragines_ are Pigmies.\n\n_Vmbratiles_ are astrall bodies.\n\n_Vnd\u00e6_, or _Vnden\u00e6_ are aiery, and earthy spirits.\n\n_Vndosa_ are called the excrements of any Animalls.\n\n_Vnitas Trithemii_ is the reduction of the number of Three into a\nunity by casting away the number of Two, and it is supernaturall, and\nspagiricall.\n\n_Vniones_ are pretious pearls, or gemmes.\n\n_Volans_, or _Vnquasi_ is Quicksilver.\n\n_Volatile_ is in generall any light matter which is carryed upward.\n\n_Vrina vini_ is Vineger, and sometimes it is used for the urine of a\nman that alwaies drinks wine.\n\n_Vulcanii_, or _Vulcanici_ are such as alwaies worke about the fire.\n\n_Vulcanus_ is fire.\n\n_Vzifur_ is Cinnabar.\n\n\n\n\nW.\n\n\n_Warnus_ is the Vineger of Philosophers.\n\n_Wismodt_ is Tin that is foule and immalleable, and cannot be wrought\nupon.\n\n\n\n\nX.\n\n\n_Xenectum_ is any outward medicine hanged about the body as a\npreservative against the Plague.\n\n_Xeninephidei_ are spirits which delight to discover the secret or\noccult properties of nature unto men, the power of which is granted to\nthem.\n\n_Xisinum_ is Vineger.\n\n\n\n\nY.\n\n\n_Yrcus_ is a Male Goat, whose blood is said to soften glasse, and\nflints, &c.\n\n_Ysopus_ is the art of Alchymy to separate pure from impure.\n\n\n\n\nZ.\n\n\n_Zaidar_ is Mercury.\n\n_Zaidir_ is Copper or Verdegrease.\n\n_Zarfa_ is Tin.\n\n_Zelotum_ is stony Mercury.\n\n_Zerus_ is Gold.\n\n_Zoraba_ is Vitriall.\n\n_Zinck_ is a metallick marcasite, and a certain naturall mixture of\nfour immature metalls, whereof Copper is most apparent.\n\n_Ziniar_ is Verdegrease.\n\n_Zuitter_, or _Zitter_, is a Marcasite.\n\n_Zymar_, or _Zysar_ is Verdegrease.\n\n\nFINIS.\n\n\n\n\nTRANSCRIBER\u2019S NOTE.\n\n\nPlease be aware that in the centuries since this book was written,\nmedical science has progressed. The medical treatments and medicines\nrecommended in this book should only be used under guidance of a\ntrained medical professional. Many of the medicines suggested are now\nknown to be deleterious to your health or poisonous.\n\nArchaic, obsolete and inconsistent spellings have been included as\nin the original book. When this book was written, English was just\nbeginning to distinguish between I and J, and U and V. There are many\nwords where these letters will appear to be transposed.\n\nMost of the archaic and obsolete spellings are homophones for the\nspelling used today, however there were some notable exceptions:\n\n Word in book Current spelling\n Filbeards Filberts\n flowre flour\n Jeat Jet\n Jngat Ingot\n malitious malicious\n pretious precious\n\nResearch indicates that \u201cArcheus\u201d and \u201cArcheius\u201d are inconsistent\nspellings of the same word.\n\nThe words \u201ccachymie\u201d, \u201ccachymia\u201d and \u201ccachyma\u201d do not appear in any\nof the usual sources for English words. They appear to be attempts to\nAnglicize the Latin word \u201cCachymia\u201d (pl. \u201cCachymi\u00e6\u201d), which Paracelsus\nused to mean an \u201cimperfect metallic body\u201d.\n\nIn the original book, the first letter of some words was in italics,\nwhile the rest of the word was in normal font. This has been maintained\nin the HTML and e-book formats, however these specific italics were\ndropped in the text version of the book.\n\nIn the original book, in the sub-book _On the Nature of Things_, the\npage numbering went from 104 to 107, with no 105 and 106 intervening.\nThe catch-word on page 104 matched the first word of 107 and the text\nappeared to continue on 107 from the gist on 104. This and other\nsources indicate that 105 and 106 were skipped. In this e-book, the\npages in _On the Nature of Things_ have been renumbered from 107 to the\nend of the sub-book to make the page numbering continuous.\n\nThe Table of Contents was moved to the front of the book and expanded\nto cover the entire book. It was originally located between _A Treatise\nof Sulphur_ and _On the Nature of Things_, and only covered the twelve\ntreatises of _A New Light of Alchymie_ and _A Treatise of Sulphur_.\n\nThe Chymicall Dictionary was re-alphabetized in order to make it easier\nto use. Also in the Chymicall Dictionary, in the original book, there\nwere no drop-caps for \u201cW\u201d and \u201cY\u201d.\n\nTypos which could be identified have been fixed, details follow. The\nword or words in the square brackets are the correction which appears\nin this book.\n\nTitle Page.\n\n _i.e._ Anagram matically[Anagrammatically],\n\n\n_The Epistle to the Reader._\n\n search the Sciptures[Scriptures] is most necessary, so\n\n\nThe Twelve Treatises of _A New Light of Alchymie_.\n\nP. 12 have declared in the foregoingt reatises[foregoing treatises])\n\nP. 19 of Philosphers[Philosophers]) yet they are not bee hearkned to,\n\nP. 23-4 when it is all consumed consumed[2x] the body dies;\n\nP. 24 because wee are in this place to treat of the verte [vertue]\n\nP. 36-7 let him read the voluminous writings of ancicient[ancient]\n\n\n_A Treatise of Sulphur._\n\nP. 91 and spirituall influencies[influences], which cannot give\n\nP. 106 or lesse hot, dry or moist; and acccording[according] to the\n\nP. 109 one exceeds the other, and because then putrection[putrefaction]\n\nP. 110 immortall, especially in the the[2x] Minerall Kingdome\n\nP. 124 Indeed prrticulars[particulars] may easily bee made, if you have\n\nP. 128 of it, sometimes by itselfe, and somemes[sometimes]\n\nP. 131 many: There was _Hermes_, who was at[as] it were one\n\nP. 142 come Mercury, and Mercury bee made Suphur[Sulphur],\n\nP. 144 in the third Princple[Principle] of Salt, seeing here wee\n\nP. 145 is not Minerall. The vettue[vertue] of the Animall Sulphur\n\n\n_Of the Nature of Things._\n\nP. 8 Sidenote: Monsters come fom[from] the Devill.\n\nP. 14 and are ripned[ripened] through heat, and moisture,\n \u201cRipned\u201d was an accepted spelling when this book was originally\n written, however it appeared to me that there was some\n ambiguity between the root word being \u201crip\u201d or \u201cripe\u201d.\n\nP. 15 distillation of the un[Sun], which drawes up those humidities\n\nP. 21 new aud[and] fresh fountaine-water, may be turned into\n\nP. 22 preserrved[preserved] from harme. The chiefest Enemies of\n\nP. 25 not suffer the Watres[Waters] to be united, so on the contrary,\n\nP. 26 putrefacton[putrefaction], and wormes. For this Oyle doth so\n\nP. 28 but put, or falnin[faln] into it, all the Honey is turned\n\nP. 29 Sidenote: What nse[use] the Aire is for as\n\nP. 32 Sidenote: The life of Excremeuts[Excrements]\n\nP. 38 Calcinaion[Calcination] with _Aqua fortis_, is that the Metall\n\nP. 40 until they begin to be green, which indeed wil quickty[quickly]\n\nP. 42 or Peacocks taile. All those cololours[colours] shew\n\nP. 46 The Mortification of Gold that it may he[be] brought\n\nP. 46 snfficiently[sufficiently] treated of such Arcana in other\n\nP. 48 Granuti, Zunitter (_see Transcriber\u2019s Note_), Unismut, and of\n \u201cZwitter\u201d was probably intended rather than \u201cZunitter\u201d, as \u201cZwitter\u201d\n appears in other translations of this work. The meaning of either\n word is obscure or unknown to this transcriber.\n\nP. 54 it it[2x] is dead, and death is in it, neither hath it any\n\nP. 55 are thus asleep. (for[For] they which sleep a naturall sleep\n\nP. 56 would never bee perceived in them. Wheerefore[Wherefore] it\n\nP. 59 Sidenote: The flegme of of[2x] Wood is its Mercury, the\n\nP. 63 as oft as thou pleasest, _viz._ if thou puttest it a-into[into]\n\nP. 64 to to[2x] bee understood Dissolution, and Resolution,\n\nP. 66 sharpnesse of of[2x] the Salt, and makes them mild, and\n\nP. 68 and Minerall Fire in in[2x] Mountains, which indeed the\n\nP. 70 stonrger[stronger] fire is requisite for their melting, so much\n\nP. 71 Wee shalll[shall] write no more of Tinctures, seeing every\n\nP. 72 shews it[its] operations and effects, of which Fire the Ancients\n\nP. 72 the degrees of the Alchmyists[Alchymists] Fire: I will yet\n\nP. 73 secrets of Tinctures in the seven degres[degrees], and described\n\nP. 81 little world, for whose sake the Microcosme[Macrocosme], or\n\nP. 82 _Glasse_, _Sand_, _Piipitis_ (_see Transcriber\u2019s Note_),\n \u201cPiipitis\u201d is probably a typo, possibly for \u201cPebbles\u201d, however this\n transcriber is not confident enough to make the replacement.\n\nP. 88 be taken, and beaten intto[into] thin plates, or brought into\n\nP. 88 in the water, may bee so precipiated[precipitated] with\n\nP. 90 Cachymiies[Cachymies], red Talke, the Azure stone, and the like,\n\nP. 101 divers coloured coat, or sleeve. So every Magigrate[Magistrate]\n\nP. 109 and sordidly, and in stead of Wine hee mnst[must] drinke\n\nP. 112 Sidenote: What are Physignomicall[Physiognomicall] signes.\n\nP. 114 Sidenote: Roling[Rolling].\n \u201cRoling\u201d was an acceptable spelling when this was originally\n written, however I wanted to make clear that the root word was\n \u201croll\u201d, not \u201crole\u201d.\n\nP. 114 and easily explosing[exposing] himselfe to dangers.\n\nP. 115 otherwise skilfull enough in the Art of Physiogmony[Physiognomy]\n\nP. 116 Sidenote: Nothing can be judged by by[2x] the manners,\n\nP. 124 and accordiug[according] to its substance, measure, and\n\nP. 127 or the Azure with Chrysocoll, and Anripigment[Auripigment],\n\nP. 130 it his tares. The same is the nature of Visisions[Visions],\n\nP. 134 But if it presenlly[presently] burn with a flame, and without\n\nP. 140 produce also Gamaheaus (_see Transcriber\u2019s Note_) with naked\n \u201cGamaheaus\u201d appears to be a word made up by Paracelsus.\n\nP. 140 Gamaheaus, cannot excell in the prperty[property], and vertue\n\nP. 140 casts him out by force; and and[2x] sets himself, as master\n\n\n_A Chymicall Dictionary._\n\n _Williams_ at the Bible in Little-brittain[Britain], 1650.\n\n _Aniadum_ is a a[2x] celestiall body planted in us Christians\n\n Then comes Ares Ares[2x] another dispenser of Nature,\n\n _Arthoicnm_[Arthoicum] is red oyle, artificially extracted\n\n concerning the observation of of[2x] Winds, as when\n\n _Cherionium_ is that in which Natture[Nature] cannot be altered,\n\n and supernaturll[supernaturall] constellations are\n\n stars of terrrestial[terrestial] things, and with wine.\n\n _Mechanopeotica_ (_see Transcriber\u2019s Note_) is an invention of\n \u201cMechanopeotica\u201d was undoubtedly originally a typo for\n \u201cMechanopoetica\u201d, however, but it seems to have taken on a life of\n its own. \u201cMechanopoetica\u201d is a Greek word meaning \u201cthe making of\n machinery\u201d.\n\n loud[cloud] falling upon stones in meadowes, and hardened\n\n _Opopopyron[Opopyron] Laudani_ is _Paracelsus_ his medicine to\n\n _Orizeum pr\u00e6cipitatum_ is Gold brought into a Cros[Crocus],\n\n _Organopeotica_ (_see Transcriber\u2019s Note_) is an Art finding out\n \u201cOrganopeotica\u201d was undoubtedly originally a typo for\n \u201cOrganopoetica\u201d, however, but it seems to have taken on a life of\n its own. \u201cOrganopoetica\u201d is a Greek word meaning \u201cthe making of\n instruments\u201d.\n\n _Relloleum_ is a vertue from the complexionn[complexion], as in\n\n _Saltz_, _saltz_[_sultz_], _Selenipum_, is brine.\n\n _Staraphaxat_ is a resinging[restringing] or\n \u201cResinging\u201d is an obsolete spelling for \u201cresigning\u201d. However, more\n likely, the intended word might be \u201crestringing\u201d, from the root word\n \u201cstringe\u201d, meaning \u201cto close or block up\u201d.\n\n _Thamatica_ (_see Transcriber\u2019s Note_) is an art of inventing engines\n \u201cThamatica\u201d was undoubtedly originally a typo for \u201cThaumatica\u201d,\n however, but it seems to have taken on a life of its own.\n \u201cThaumatica\u201d is a Greek word meaning \u201cwonders\u201d.\n\n _Wismodt_ in[is] Tin that is foule and immalleable,\n\n\nAnd finally, while not a typo, in the Chymicall Dictionary, there was\nan entry:\n\n _Anotasier_}\n _Aliocab_ } are Salt Armoniack.\n _Alemzadar_}\n\nwhich was changed to:\n\n _Anotasier_, _Aliocab_ or _Alemzadar_ is Salt Armoniack.\n\nto be consistent in format with the rest of the dictionary.","title":"A New Light of Alchymie: Taken out of the Fountaine of Nature, and Manuall Experience. Etc.","tradition":"scripture-revelation","translated_text":null,"word_count":90947}