Part I (part 2 of 3)

Part I (part 2 of 3)

Indeed I have Reasons enough to restrain my Quill from a farther promulgation of such high Matters; yet since I have proceeded farther in this discovery, than any Man before me ever did; what hinders but that I may to the Horse-man, to whom I have given a Nisæan [or excellent] Horse, give the Bridle also? Therefore it pleaseth me to reveal yet one kind of Spirits, which very lovingly receive the Souls of Metals (after their Bodies are mortified) and carry them up into the Philosophick Heaven, that is, into the Alembick. Which good Spirits are not horrible and cruel as the former, but sweet and amicable. Indeed, such good Spirits do all willingly associate themselves with the Souls of all Metals promiscuously, but onely with such most pure Souls, as are in Sol and Luna. But if they be compelled to be concerned in the Mortification of fœtid gross Metals, as Mars and Venus, or of venomous, and as yet immature and volatile Metals, as Jupiter, Saturn and Mercury, and to receive the out-passing Souls of them; they refuse not this office, yet from such fœtid Souls they contract a stink to themselves, and therefore can scarcely afterward be Medicinal. Wherefore, it is better not to use these good and pure Spirits, unless for receiving the Souls of clean Metals; for then they remain good, and cannot be administred in Medicine without admiration: and, on the contrary, the Souls of venomous Metals may be so much the more happily used for the Emendation of Metals.

Now, as touching these good Spirits, know, they are nothing else but a pure Spirit of Wine, when it is associated with Sol and Luna, at that very time, wherein their fixed Bodies are invaded and mortified by their Enemies, and their pure Souls set at liberty; then they are received and carried upwards by these pure Spirits; and a Royal Medicine is obtained, which every Man may administer according to his understanding. There are also many other Spirits which attend Metals destroyed and mortified, that they may take to themselves their pure Souls and carry them away. But of these enough at this time. Ere long (GOD willing) I shall speak more at large of these in the Seventh Part of my Spagyrick Pharmacopœa.

* * * * *

O most High GOD, the One onely Beginning and End of all things, I making supplication from the bottom of my heart desire, that (when that general Destroyer of Humane Bodies shall come and destroy my lean and dried Earthen Mass, according to thy divine Will, and set my Soul at liberty from the Bonds of the Body) thou wilt be pleased in that very hour to take compassion on me, and send thy Ministring Spirits the =Holy Angels= (by reason of thy Grace and Fatherly Mercy) to me at the hour of Death, that receiving my departing Soul, may humbly prostrate it at the feet of thy most Holy Majesty. Amen.

The End of the Sixth Part.

THE SEVENTH PART OF THE Spagyrical Pharmacopœa.

In which is farther treated, how of Man’s Urine may be prepared the Secret Sal-Armoniack of Philosophers, and what incredible Works may be performed by the benefit of it, both in Medicine and in Alchymy: With an Instruction annexed how an Universal Medicine and true Tincture for Humane and Metallick Bodies may be acquired; and that no way more easie, more expeditious and less chargeable, than by the help of good Spirit of Wine, or instead of that a burning Spirit extracted from Corn, or other Vegetables.

The PREFACE to the READER.

Well-meaning Reader,

The principal Reason which moveth me here in this small Treatise (without any respect or regard of Persons worthy or unworthy) so evidently to reveal and publish to the ungratefull World the Secret =Sal-Armoniack= of Philosophers, is this: namely, because, by reason of my old Age, I have now one foot in the Grave, and am ready to depart this World, and do patiently expect a far more excellent Mansion prepared by God. I, who now discover this Secret =Sal-Armoniack=, do also here intimate those vast benefits, which (by the help of that) may accrew to Mankind, accounting great Works of Mercy may be done by it; because it is that, by the benefit of which, all things necessary for Life may be acquired by all Men, whether young or old, poor or rich, as in the following Praxis shall largely be demonstrated.

That Men (if they themselves will) may gain much, yea as much as they please, by the benefit of this my free and ample Revelation of such an inestimable =Salt=, I am easily able to prove: especially, so soon as I, in the following Praxis, shall exhibit a =Specimen= of those Subjects, the abundance of which is in all parts of the World, every-where offered, no less to the Poor, than to the Rich, without any expence of Money, or other Charges; but it is known by very few, privily hated by that proud Step-Dame the World, trod under foot, and for its exterior vileness cast out upon the Dunghill, and thrown away in the corners of Streets.

But, some One may ask, how those needy People can from Urine onely, acquire things necessary for Life, although they should know, that in it is contained a Treasure? To such an One I thus answer: It may very well be effected, because in this little Book I have explained, not onely that in it is an abstruse Treasure, but also how it may easily be extracted. Insomuch as I doubt not, but that some of the Lovers of the Poor will do their endeavour to extract that Treasure from the same. Which being done, if the World (which will believe nothing but what it sees) take notice of it, and finds the verity of our Assertion proved in Fact, then many more will use a like endeavour to get their living from such a Subject, every-where to be had, and preparable for little or no charge. If such Operators shall need more Urine, than they themselves make, they must necessarily buy it of poor Families, abundance of which you will every-where find, readily desiring to gather the same for their daily Bread, and to bring it to the Artist: that way one hand cherisheth and helpeth another. For by this means every Re-publick might be brought to a flourishing state, so as no Man (unless he will himself) needs to want Bread in what part of the World soever he lives. I indeed have not buried in the Earth my five Talents gratiously granted to me by God, but have put them into the publick Bank. What if the mad and blind World will neither see nor hear, it may for all me follow its own desperate humour. It is sufficient for me that I have divulged such Mysteries for the safety and well-being of Mankind, as no other Philosopher before me hath ever discovered the like. For since the Subject is so very vile, vulgar and obnoxious to vast contempt and hatred among proud Fools, many of them did involve its genuine Name in the secret Cabinet of Silence. But, that I may speak my mind freely, I openly confess and aver, that in Urine is contained a =Mercury=, by the help of which very much may be effected in Chymistry and in Medicine; and which is especially very conducent to deduce Metals to their first Matter; and thence may be reaped a notable Fruit of Utility, as well universally as particularly. For whatsoever I have now writ, I composed the same in the extremity of my discomposure and sickness, that this admirable Secret might not be buried with me in the Earth, where even all the highest Arts of the most excellent Artists seem to putrefie together with them, not being by them (before their Death) communicated to Mankind remaining; that so I may say with the Vulgar (not rightly understanding) =All Habits of Understanding are not so much hospited in the mortal Body, as retained in the immortal Mind=.

If all things here answer not the desire of the diligent Searcher of Art, or be not clearly and plainly enough discovered, let him look into the following Treatise, which is intituled, =A Treatise of the Mercury of Philosophers=, where perhaps he will find so many desirable things, as will compleatly satisfie the hunger of his Mind covetous of learning. But for the sake of the benevolent Reader, I cannot chuse but communicate to him this Information, =viz=. that the very Inscription of this Treatise discovers a Secret =Sal-Armoniack=, and in divers places of the Sixth Part of my =Spagyrick Pharmacopcœa=, mention is also made of a Secret =Sal-Armoniack=; wherefore I would have you to understand, that the =Sal-Armoniack= mentioned in my former Book, is of a property variously different from this, of which I purpose here to write. For this is prepared of Urine, but in the preparation of that, no Urine is to be used; because that is no other than pure Silver dissolved in =Aquafortis=, and precipitated by the help of a sharp Salt-water. Where it is to be observed, that the Silver, in such a Precipitation, attracts to it self so many Spirits of the Salt, as by reason of them it is no more fusible, like other =Luna= into a Metallick Form, but becomes penetrable as Oil into a Skin. That, in my Writings, is called the =Mercury of Luna=.

Note. Of =Saturn= also, after this manner such a =Mercury= may be prepared, which is almost of the same efficacy as the =Mercury= of =Luna=; but in some Chymical Labours it may not so safely be used as the =Mercury= of =Luna=. This must be necessarily minded by those who are unwilling to err in their Labours. Moreover, touching this Secret =Sal-Armoniack=, I think it needfull farther to advise, that either =Sal-Armoniack= (although both are diversly prepared) being added to Metals or Minerals, takes to it self and carries upward the purest part of that Metal or Mineral. Yet it is to be understood, that this is effected thus, =viz.= that the Metal is corroded by the sharp Spirits existant in the =Sal-Armoniack=, and so is carried upward by distillation; or volatilized, no otherwise than as if you should add Sublimate =Mercury= to any Metal or Mineral for extracting Butter thence. Also it is to be minded, that whatsoever shall be prepared by the help of either =Sal-Armoniack= (made with =Luna=, or with Urine) all that riseth much more pure than any sublimate =Mercury= or common =Sal-Armoniack= can cause to ascend. These few things I thought necessary to be premised, touching the difference of either Secret =Sal-Armoniack=, that no Man may err through mistake.

Although much more should be spoken here, touching our =Sal-Armoniack=, which is made of Urine; yet Time, and my present Condition, prohibit my insisting more at large thereabout.

But that every unskilfull Man may be rendred more skilfull in the Knowledge of this Definition, it is good for him to learn, that Urine is no other than the volatile Salt of those Meats and Drinks, which we receive for the nourishment and sustentation of the Body; and which are so digested and separated by the Stomach, =viz.= that the Sulphur, as a superfluity, is by Nature discharged by the Bowels; but the Urine, as a volatile Mercurial Salt, seeks and finds for it self an Exit through the Bladder. Now, it is more than sufficiently manifest, that the greatest part of Men live of Vegetables, as of Bread, Beer and Wine; also for Nutriments they use Flesh, Fish, Butter and Cheese: which kinds of Meat and Drink, so soon as put down into the Stomach by a certain natural Coction and Fermentation are so inverted, as some natural Mercury is thence progenited. Whence, it is clearly enough apparent, that the before mentioned Mercury (which we with the assistance of Art know how to extract out of Urine) must necessarily have been an invisible Mercury in Vegetables, before it passed into Urine, and when it was not inverted in our Body. Which is a thing most surely true, and is confirmed to us by experience, =viz.= that in all Vegetables (no one of them excluded, whether Wine or Grain, Honey or Sugar, or other fat Fruits, in which our vegetable =Mercury= is most copiously abundant; also by what name soever those Fruits or Vegetables are called) the same =Mercury= is hospited; yea, it may be extracted from all Fruits, Trees, Herbs, or any common Grass of the Fields or Meadows, and from all Boughs and Leaves of wild and manured Trees, if after you have cut them small, you pour on them hot water, and then ferment the same.

Indeed lean Herbs, according to quantity, give not forth so much burning Spirit, as Corn, Wine, or Sugar: But note; Grass is prepared with much less cost than Corn, Wine, or the Fæces of Wine or Beer. Also a good burning Spirit may be made of Grape-Stones, or the pressings of Grapes; yet as for the sweetness of that, you need not to take any care; because in operating it is so amended, as it is rendred full as good as the best Spirit of Wine that is most rich.

This =Arcanum= of preparing a true Universal Medicine of all Vegetables, for those three known Kingdoms of ours, I take to be as great a Secret as was ever known to Philosophers, or for the future can be known. For it is that, of which many have notably writ, yet in such a Style, as they have obscured, involved and hid the whole Work in so many Parabolical, Allegorical and Enigmatical phrases, as it is almost plainly impossible for any one profitably to learn any thing out of their Writings, unless his Eyes be singularly illustrated by God. But among others, =Albertus Magnus=, =Thomas Aquinas=, =Arnold=, =Lully=, =Bracescus=, and especially =Basilius=, have writ of it evidently enough to such as can see; but all they writ in obscure words: And as =Paracelsus= knew the same, so it seems that was also known to =Helmont=: yet they were afraid to write of it for their own sakes. But I now freely and openly divulging all things, do that chiefly for this Reason, =viz.= because the most wise God (to whom I give Immortal Thanks) revealed this Secret to me not many weeks since; and I, according to the weakness of my Age, could labour but little therein, and that very difficultly; therefore keeping my Bed, by reason of my Illness, I caused some Proofs to be made of the same: whence I so found the verity of the matter, as I am now able safely to confirm the same to others, and can aver, that the true =Mercury= of =Philosophers= is reconded in them. Although that hath hitherto been unknown to most Men, yet by me (because in Philosophy, Medicine and Chymistry, never any thing more magnificent than it, easier to be elaborated, or preparable with less cost, at any time before came into my hands) it is so published, as I doubt not, but that many well-disposed Persons will confidently, readily and happily set their hands to the Work. For it is easie to acquire burning or distilled Wine in abundance, without any great charge: also an Instrument made of Copper, fit for separating the =Mercury= from the =Sulphur=, will not cost much: And lastly, the Fixation of the =Mercury= will cost little or nothing, because it may easily be absolved, in a very short time, by One well skilled in the method of fixing. The Burning Spirit may be prepared, and the separation of its =Mercury= from the =Sulphur= be compleated in the space of one day: but yet it is to be understood, that this is spoken onely to those who desire but a small quantity to experience the possibility of Art. If any one would have a larger quantity of Tincture, he indeed will have need of a longer time to prepare it in, as every one may easily conjecture.

Whilst I lay diseased in my Bed, and afflicted with a grievous Disease (after I had by a long and serious speculation day and night fundamentally searched the power of Art) in the space of one Week, by the hands onely of my little Sons (for I could not trust such a Work with the unworthy Sons of this World) I made three small trials or proofs onely in a very small quantity, because, by my Bed side, there was no place for doing any great Work. Nevertheless, I am satisfied that I could do much more in eight or ten Days, and a far greater quantity, if God will be pleased to grant me strength for so many Days.

Indeed to an ignorant Hearer, what Wise men have asserted will seem incredible to be believed; namely, that in every Herb and Grass, the true Stone of Philosophers lyes hid. For the ignorant of Nature wonder at this. But =Spagyrick Philosophers= have, now for many years past, published their Books touching the same, and affirmed, that of all things, from which the Elements may be separated, the =Stone= of =Philosophers= may be extracted and made; of the same I also, if need were, could alledge many Testimonies. May we not by Distillation and Rectification much more easily separate the Elements from Vegetables, than from rude and hard Metals? And may we not most purely and most subtilly cleanse their Element of Fire from them? That indeed is impossible to be extracted from Metals. But if we can, by the help of Art, turn the most pure Fire again into Earth, may not of this new Earth (when it is by the benefit of Art fixed, and rendred constant in Fire) be made a Matter purer, than all things in Nature? Every Man knows, that in Spirit of Wine is contained a great virtue comforting the Heart, but by reason of the burning heat, which it manifests in those that immoderately use it, the same is avoided not without Reason.

Now, if you shall separate the Burning =Sulphur= from the =Mercury=, in the bottom will remain onely a temperate, and to all Constitutions (which are vulgarly called Complexions) gratefull pure =Mercury=, in the form of a clear sweet Water, which =Philosophers= call their =Water of Life=, and that not imprudently. For the =Alimonies of Life= are included in it, and this =Mercurial Water=, or true =Aqua-vitæ=, may be safely adhibited in all Diseases; always, provided that this Spirit be prepared of Wine, Corn, or of Herbs not stinking and venomous. But for Metallick Transmutation, every distilled Wine is conducent, of whatsoever matter it shall be prepared. Yet that, in the form of Water, is able to exercise no power over Metals, but must first be reduced into a Red fixed Powder, called by Philosophers =Gold of Philosophers=, =Horizontal Gold=, =Tinging Gold=, and =Living Gold=. And, in a word, I say you cannot find any thing pertinent to Medicine and Chymistry, more excellent than our Red fixed =Mercury= of =Wine=: for it is the true =Phœnix= or =Bird= of =Titan=, feeding its Young with its own Blood; also a true =Salamander=, which dyes not, but is nourished and augmented in Fire: and more briefly, =It is all in all things=. Moreover, Philosophers confess that all things lye absconded in all, and in good =Aqua-vitæ= all Metals are spiritually found; which I my self have in very deed experienced, being otherwise unable to verifie the same. O noble Hermetick Art, and Queen of all Sciences! how basely and unworthily art thou cast down, trod under foot by stinking Swine, and contemned by ignorant proud Fools! Nevertheless, I doubt not but that this little Book of mine will open the Eyes of many blinded with Ignorance, and direct many Readers unto the path of =Verity=; as my Treatise lately published, intituled, =Of the Salt of Philosophers=, hath already been the Authour of much good to many. For more than one of many, who have slighted Chymistry, having perused that =Enchiridion=, according to my Information, have again fallen in love with Chymistry, set about the Work (renewing their omitted labour) and prepared the =Salt= of =Philosophers=, gave good proofs thereof, and having wrought in it for certain Days, at length gloried of their successes in Transmutation of Metals. Which Stone notwithstanding is not to be compared with that which is made of Wine or Corn; but in comparison of that is to be reputed as a Clod of Earth to a most beautifull Pearl.

Wherefore as I before said, and always shall say, I believe that a Medicine and Tincture more sublime than the fixed and red Mercury of Wine, hath never been known by Philosophers. In the mean while, let every other Man believe as he listeth, it sufficeth me that I have written the Truth, and refused to carry hence with me into the Kingdom of Darkness the greatest Secret of the whole World. But the Reasons why I here over-hastily break off the Thread of my discourse begun, and in no-wise discover the Method by which the Burning Spirit may be prepared, and the =Mercury= latent therein be separated from the same, and reduced into a fixed Tincture, are weighty and considerable. For the whole Work, from the beginning to the end, is so very vile and easie to be performed, as every Corydon or rude Shepherd (ignorant of all Chymical Arts) would understand and imitate that Method of preparing the same. Wherefore it is best to desist from any further explanation. Because, to whomsoever God will give it, he will so easily find it out, as there will be no necessity of speaking one word more than I have already spoke. Besides, for such inconsiderateness, I should be able to give no just Account before God, the Judge of the Living and of the Dead, if this most secret Secret of Secrets should as a Grain of Salt be sowed among the ungratefull and unworthy People. But the World is too well known to me already: yet I will openly say this, =viz.= that the poorest Man, as well as him that is wealthy, may attain to this supreme Work; because, for preparation of that incomparable Medicine, no chargeable Materials, nor any long time are required.

Truly, unto me are known divers famous particulars, by the help of which, not onely Silver, but also all other Metals are converted into Gold and Silver with great profit, yet are more difficult to be elaborated than that great Universal Work. Wherefore this also, among all other fruitfull Chymical Secrets deservedly doth, and undoubted always will obtain the Priority.

* * * * *

Now, Son of Art, candidly accept this my Fatherly Instruction, and Friendly Admonition, and do not at all commit any thing to Faithless Men, of which thou maist have occasion to repent afterward. Accordingly, to all the Disciples of Hermetick Philosophy and Medicine, I wish the ample Blessing of God, here Temporal, and in the life to come Eternal; heartily praying, that the most clear unextinguishable Light of God, may perfectly enlighten them, as it did me at the first. Amen.

Of the Secret =Sal-Armoniack=.

Touching this our Secret Sal-Armoniack, I have made mention in divers of my written Books; but the way of Preparing it I have left to be divulged in this place. For after I was assured, that many had laboured much to find out its Preparation and Fruitfull use in Medicine and Chymistry; I resolved no longer to conceal the Preparation and profitable use in Chymistry, of our Salmiack, from the Lovers of our Profession; but chiefly for the sake of the Sick (to whom it may be very great comfort and solace) I chose rather openly to divulge it, without any privy concealment, in these my Writings; hoping that by the publication of this, I shall do good to many thousands of Men, and for a sign of triumphal Joy crown the Head (as with Laurel) of the victorious Queen of the Spagyrick Art.

First of all, it is to be observed, that this Name is imposed upon this Subject, because it in many things agrees with common Sal-Armoniack. It pleased us to add the Epithet of Secret, because this Salt is known to very few in the whole World; and they who acquired it to themselves, neither published it, nor exposed the same to common use, but kept it to themselves as a great Secret; and as often as they made mention of that Salt in their Writings, they named it their Salmiack; for proof of which, if need were, I could produce many Examples.

Cosmopolita, being about to speak of this our Salmiack, cryes out thus: O our Sea! O our Sal-Armoniack! His Sea was Oil of Vitriol, and his Salmiack the Volatile Spirit of Urine. When these two are joyned together, they give forth from themselves our Secret Salmiack; by the help of which, so many wonderfull Works are performed in Medicine and Chymistry, as you shall here following hear.

Paracelsus and Helmont called this Salt, Alcahest; being that, of which the former writ little, but the latter very many things; and yet both kept the same secret to themselves onely, insomuch as Helmont discovered it not, even to his own Son; and other Men, his intimates, requiring it of him, he put off, saying, It is an Ens very difficult to be acquired: and thus he freed himself from the importunate Intreaties of many. And how little others could get out of him, is manifest by the following Saying, which is thought to be his. The Liquor Alcahest is made of Blood and Urine. It is credible that he might make such an Alcahest of those Subjects. But the reason why that kind of Alcahest may be prepared of Blood and Urine, as well as of Oil of Vitriol and Spirit of Urine, is this: There is a great affinity and similitude between the Macrocosm and Microcosm, viz. Man; insomuch as whatsoever may be had in the Macrocosm, may also be found in the lesser World Man. For as in the great World an Universal Acidity, viz. Vitriol, commonly is generated in Subterranean Fibres, Beds or Veins, and is there kept in perpetual Digestion by the Central Fire of the Earth, and at length ripened into Mineral and Metallick Bodies; so also, in the Body of every Man, the Blood of the Veins (as an Universal Microcosmick Acidity) is generated, and by long Digestion of the central Fire of the Heart augmented, meliorated, and at length transmuted into Flesh, Skin, and Bones. Therefore, in the Blood of Men or Animals you may find an Acidity, like to that which is found in the great World: Hence it may be said, that our Secret Salmiack may as well be prepared of the Blood and Urine of Animals, as of Oil of Vitriol and Spirit of Urine. Nevertheless, I say there is a vast difference between these two; for Oil of Vitriol may be amended and rendred more subtile by Rectification, which Subtiliation cannot be effected with the Vitriolate Acidity of the Blood of Animals. Therefore we deservedly give the Priority to this rectified Oil of Vitriol, as being that, which in every Chymical Labour is found far more efficacious than that of Blood. For this cause leaving that Blood, let us set about the Preparation of our Secret Salmiack, with cleansed Oil of Vitriol and Spirit of Urine subtily rectified.

The way of making our Secret =Sal-Armoniack=.

Recipe of Oil of Vitriol excellently well deflegmated and rectified, one pound; upon which Oil of Vitriol, leisurely pour on so much highly rectified Spirit of Urine, as untill there is no more action each upon other, but they be mortified and still. In that Conjunction, from two Contraries, ariseth a middle Salt. This Operation being rightly performed, you will find a sharp penetrating Liquor, in which is a power of carrying upwards with it self the purest Essences from Animals, Vegetables, and Metals: which is what no other Entity in Nature is able to perform the like, as we purpose to shew. Therefore if any one, desirous to make of this Salt Liquor a dry Salmiack, do in gentle heat of Balneo abstract the unsavoury Water thence, in the bottom will remain a fair white Salt, which is our Secret Sal-Armoniack; by the benefit of which wonderous Works, may be performed in Medicine and Chymistry, as hereafter you shall hear. Now follows

The Use of our =Salmiack=, by the help of which, from =Vegetables= may be extracted very efficacious, and indeed incomparable Essences.

How or which way the Ancient and Modern Spagyrists prepared their Essences of Vegetables, is now long since well known throughout the World, viz. by Spirit of Wine. Which way of Extracting is indeed of it self a Work very chargeable; yet Spirit of Wine readily extracts the Essences of Vegetables and Animals, leaving the unprofitable Fæces behind. Also, it is not unknown to us, that Spirit of Wine in extraction so notably changeth the Virtues of things extracted by it, as the Extract is of less force than the Simple whence it was made, and that most manifestly in Catharticks or Purging Simples, insomuch as commonly the Dose of the Extract must be greater than of the Simple it self. The reason is, because all Purgers acquire the greatest part of their Cathartick faculty from that crude and immature Substance, with which they oppose the Stomach, and therefore are not entertained by it, but presently expelled, during which Expulsion the Excrements also are cast out. Therefore the stronger Crudity is predominant in Purging things, the more impetuously do they move the Stomach; and the more strongly the Stomach casts out and expells that, so much the more vehemently also are the noxious Humours of the Body cast up. If a Cathartick be too crude, rough and immature, the Stomach rejects it much more strongly, because the whole of Nature is thereby disturbed, and with all its might endeavours wholly to expell such a rude guest. In which violent expulsion, the Radical Humours are expelled out of the Body, together with the Excrements, that the Body may be totally freed and disburthened of the pernicious filth of them.

The Stomach so abhors some Vegetables, and is so impatient of giving them any time to abide there, that they may by little and little be expelled downward by Seidge, as it (enraged with so great nauseating and loathing) violently casts them up. In which Excretion a tenacious viscous Choler, always hurtfull to the Stomach, is expelled, which would difficultly otherwise be cast out by gentle Purgations, as is seen in Asarabacca and Hellebore. For as often as they are taken by a sick Man, without any previous Preparation, they continually excite Vomiting; but if extracted with Spirit of Wine, they vomit not, but onely work downward.

By all which it appears, that Spirit of Wine, in extracting the Essences of Vegetables (by its natural power) so notably changeth the Virtues of Herbs, as it is not fit to be used for all kinds of Extractions; and that by reason of its Nature varying or altering the property of things. Nor can you, in some Diseases, safely use those Extracts which are made by Spirit of Wine, because Extracts are heightned in their Heat by the Spirit of Wine, and therefore should be avoided in acute or burning Diseases. On the contrary, our Menstruum, viz. our Secret Sal-Armoniack, in Extraction, alters not the Virtues of Species for which it is used, but extracts from them onely what is most pure, and carries over with it by Alembeck, a certain most sweet Essence, which Spirit of Wine can in no wise perform. Therefore we deservedly give Priority to our Liquor Alcahest in extracting the Essences of Vegetables and Animals. Yet we would by no means labour to bring Spirit of Wine into contempt, since it, in some subjects, so excellently exerciseth its power, as it gives place to no other thing. But the Water of our Secret Sal-Armoniack perfects its Extraction in a far differing manner; because, by the help of Art, that conjunct of two sharp penetrating Entities (viz. Acid Oil of Vitriol, and Alcalisate Spirit of Urine) is reduced into one temperate middle Salt, which Salt is almost of the same disposition as common Salmiack, except that in all its Operations it is found to be more sharp, more penetrating and more efficacious than it.

* * * * *

Now let us come to the matter it self, that we may see of how great use our Alcalisate Vitriol, or Vitriolate Alcali, is for preparing some famous Medicine. I suppose it will be worth my while, if I first of all begin with that Medicine which Paracelsus taught to be made of Aloes, Myrrh, and Saffron, and is by venerable Antiquity, and by all Authours of long life highly commended, and named Elixir Proprietatis. And since Paracelsus in describing so noble a Medicine, used few words, but enlarged them much in extolling his Elixir Proprietatis, it will not be amiss for us, in this place, to transcribe his own Words following, thus:

“So also Nature sheweth us an Elixir, is that which of Natural things may be made compleatly perfect in its proper Essence. Such is the Elixir of Myrrh, Saffron, and yellow Epatick-Aloes. But whence they have this power, we have shewed in the generation of them. But we come now to the Process, (omitting their beginning, of which we spake before) which runs thus.

“Recipe of Myrrh, Epatick, Alloes, and Saffron, of each one Part, which digest together in a Pellican placed in Sand, for two Months with gentle heat. Then by Alembeck separate the Oil from the Fæces without Adustion. This Oil digest together with an equal Weight of the Circulate for one Month, afterward keep it.

“In this are all the natural Vertues of a Balsam, and a greater conservative Vertue for those that are aged, than is lawfull for a man to utter: because from it proceeds not one Age onely, but 4, 7 or 10, &c. It is scarcely possible to express the Vertues and Natures of it: But as we judge, enough is discovered by us already, which we think needs no further Interpretation.”

Here Paracelsus describes his Elixir in words so obscure, and likely to cause Errour, as no man untill this day could ever prepare any thing that was excellent, according to the tenour of his Words: Helmont among others complaining, that he concealed the use of the Alcahest in describing the manner of that Preparation. For whosoever useth that, in such a Preparation, he obtains a Medicine of so great vertue, as it is able to do whatsoever Paracelsus ascribes to his Elixir Proprietatis.

But if any man be not satisfied in what is here published by me, let him consult Helmont discoursing thereof more at large.

Now behold here presented to thee my Process for preparing a Medicine of these three Species reduced to Powder, viz. of Myrrh, Alloes and Saffron. I took of that mixture 8 Lotones, 4 Ounces, which I put into a Phial, and upon the same poured one Pound and half of our good Alcahestick Liquor, these I set into a warm Bath to be digested for two or three Days. During this digestion our sharp Liquor dissolved these Species, and very well united it self to them. This being done, I poured the whole mixture out of the Phial into a low Cucurbit of Glass, and well luted the Head to the Receiver, and by gentle heat of Balneo caused whatsoever would ascend, to be gathered apart in several Recipients.

1. A white penetrating Aromatick Spirit, of a most fragrant Odour according to Helmont’s words.

2. A yellow and red Spirit, and both indeed very efficacious. Yet each of these should be received apart.

3. Lastly toward the end (after all the moisture is ascended, and the Fire is a little somewhat encreased) a strong scented red cleaginous alkalisate Liquor; which is such as serves instead of a Balsam, most excellent, presently helping or very salutary in all green Wounds and fistulous Ulcers. The subtile Spirit should be administred inwardly, for comforting or suppling the Body with all its internal Members, and for preserving the same magistrally from all vitious affects. Such a most present Remedy is earnestly desired, by the aged and weak. The Ingredients are of a Balsamick Disposition, and the preparation of them is artificial and subtil, so as a famous Medicine cannot choose but be made of them. For our Salmiack is of such a Nature, as by it all Vertues of Vegetables, Animals and Minerals are exalted, amplified and meliorated, and that by reason of the Exaltation by it inferred on the Subjects in elaborating; as may more exactly be learned, when any one goes about to prepare the same, and shall as it were with his hand, palpably touch the vertue, and discern the verity thereof. Therefore here is instituted a Process of preparing Saffron, Aloes and Myrrh, by which you may know how to work with other Vegetable and Animal Subjects, so as we have no necessity of prescribing a peculiar Process for every Medicine. Here onely it is to be noted, that an accurate Regard is to be had of weight and measure in mixing the Subjects with the Liquor Alcahest. For if less of the Armoniack Liquor than is fit be added to a dry matter, all the Liquor so includes it self in the dry matter, as little of the Spirit can ascend in distilling. But if more of the Liquor be poured on than is fit, the ascending spirit will not be efficacious enough, because the vertue of that Subject diffuseth it self too largely into that aboundance of Spirit. Wherefore in all things measure and weight are to be observed. Dry Species, such are Herbs, Roots, Seeds and Flowers, drink up much Water; but Woods not so much, Stones and their like, much less than they. Therefore, if any one, in labours of this kind would do something to purpose, he had need to be wary, that he do neither too much, nor too little, but in all things observe a mean: so doing, he shall suffer no loss, nor ever labour in vain. For it is almost impossible to describe all Arcanums so evidently, as every Clown may comprehend the same without any search.

I have here laid Foundations with reason sufficient, every one may build, or not build upon them as he pleaseth. Also he may read Helmont, who did indeed of this matter write largely enough, yet he is not always to be understood according to the Letter; for in most places of his Books, he concealed his manual Operations, especially in his Book of the Tree of Life, where he treats of the Cedar Wood. The preparation of the same requires no tedious long space of time, but it may be performed in a few hours. Indeed it would be the part of good Physicians to introduce this Preparation of more noble Medicines into their Apothecaries shops, and thence to exclude some part of their corrupted Remedies. For this being done, so many men would not be basely neglected, nor untimely hurried out of this Life, by the use of unprofitable Medicaments, as too often now are.

It is not enough for you to have a Name from Galen, and in the mean while not at all tread the Footsteps of Galen’s vertues. Galen was an honest Heathen, and whatsoever he had gathered with much and long study, he left to us accurately written before his Death.

How experienced a man in Medicine Hippocrates was, his Writings do clearly shew.

Also that Avicen was an industrious Physician, by his remaining Litterary Monuments, is very manifest, and especially by that Epistle, which he writ to his Son Aboali; for in that he commands him first to furnish himself with sixty Pound of most pure Mercurial Water (whence he should make the universal Medicine) before he presumed to proceed to Coagulation of the Stone.

These indeed were men adorned with high Experience and a good Conscience, who gloried not in the bare Name of Chief Physicians, but proved themselves such indeed, shewing, that they were not idle Adorers of the Goddess Vacua, but men most laborious, as becomes every conscientious Physician to be.

Touching that Mercurial Water, which Avicen commended so much to his Son, for making (of it) the Universal Medicine, we shall here following (Jehovah assisting) somewhat more largely speak, viz. how it, by our Salmiack may be extracted from Metals, and then be coagulated into an Universal Medicine.

Indeed, particular Medicaments are not to be contemned but to be esteemed as good things, to them that make a good use of them. But Universals are sought by Physicians, being such, as by which they can get more Honour and Riches, than by Particulars, because they are known even to every old Woman. Universals are not to be used after the manner of Particulars, particularly to serve for this or that Member of the Body, or to resist and heal this or that Disease onely: but they seek out every Chachexy (which lies privily dispersed through all parts of the Body, impairing Health) and having sought it out, cast it forth of the Body, as well visibly as invisibly through all Emunctories, as shall seem good to Nature, and will be most conducent to health. Universals consume occult Diseases hidden in the Body of man, as Fire consumes Wood. Also Universals tinge every vitious Habit of the Body (which otherwise can be expelled by no particular Medicine) and transmute it into a better State, so as the Evil of the Distemper is inverted and converted into good, in the place where it is hospited, no further expulsion being required. Of like Universals, we will afterwards (God giving leave) speak more at large. Now the time admonisheth us to return to our Sal Armoniack, to contemplate what farther fruit of Utility it is able to effect in Medicine.

Helmont, in his Treatise of the Stone makes mention of a certain Medicine, which by his Alcahest he prepared of Paracelsus his Ludus, which would resolve the Stone in the Bladder, and expel it in fourteen Days. Paracelsus ascribes to his Ludus wonderfull Vertues, which it exerciseth in breaking and expelling the Stone of the Reins and Bladder. In which Helmont posits his Foundation, shewing where such a Ludus may be found, and how by his Alcahest it may be prepared into a Medicine so admirable, as it becomes the supream Remedy against the Stone.

As touching the Ludus it self, Helmont saith of it, that it may be copiously found in the Scald shores at Antwerp, and that it for the most part consists of a certain volatile Macrocosmick Urinous Salt: and I making search into the same, have found it just as he described. Likewise, I also, according to his prescribed Rule, endeavoured to make such an excellent Medicine, and then found the Liquor of the Ludus to be such as he affirms he himself made by his Acahest, viz. this way.

I took one Pound of that Ludus beaten to Powder, and mixed it with one Pound of our Secret Salmiack, and thence drew off the volatile Humidity with gentle Fire in a coated Retort; and then augmenting the Fire until the Retort was very hot all over. When all was cold, I found the Ludus with the more fixed part of our Salmiack melted together into a yellowish dark coloured Stone, which (according to his Doctrine) I laid in a moist Cellar to be dissolved, and that Stone in 24 hours was resolved into a greenish Liquor, and it had a burning Taste upon the Tongue, yet it is not loathsome to be taken into the Body, with Wine, Beer, or other suitable Vehicles of Water. I my self also have given this Liquor to some troubled with the Stone, who by taking it were greatly eased. But that the whole Stone should by help of that be resolved and cast out, in so short a space of time, I have not yet found. Hence here it seems to me, that Helmont (as did Paracelsus in the Preparation of his Elixir Proprietatis, and the incredible Vertue thereof) hath extolled his Remedies with a too much elated Style. They are assuredly admirable Medicaments, but that they are able to effect so much (in all men without distinction) as are ascribed to them, I cannot assentingly witness, although I was at great expences, and nor a little turmoiled about them, yet in the mean while I found out many excellent things, the Declaration of all which would be too tedious to be here inserted. But I must needs, in this place, insert some few of those many things I then found out.

If any one apply to the Seeds or Roots of those Herbs, which are commonly wont to be administred, for expelling Urine and the Stone, (the Seeds or Roots being first reduced to Powder) a little of our Salmiacal Water, and digest it in gentle heat of Balneo for 24 hours, and afterward distil it, a most efficacious Spirit will ascend; which Spirit I have found to be more excellent in expelling the Stone, than the Ludus. In like manner those insects, which strongly provoke Urine and the Stone, I have also digested and distilled with our Liquor of Sal Armoniack, and got a Spirit more strongly expelling Urine, than any Spirit prepared of Herbs. Wherefore this is to be warily used, and such forcibly expelling things well observed, among which more forcible than all other are the fat evilly smelling black Worms of May, and Cantharides.

After the same manner, as we have taught to be here done, may also be instituted an Operation for extracting (by distillation) from all Vegetable and Animal Subjects their most potent Vertues and purest Essences, by our Vitriolate Alcalick Water; viz. from Aromaticks, egregious Cordials; from Woods and Roots of Sudorifick Herbs, famous Diaphoreticks; from soporiferous Simples, admirable Anodines; from purging things most excellent Catharticks, &c. But there is no reason I should longer insist on these things of less value, since every skilfull man can prepare himself such medicinal Spirits as he hath need of. Here he cannot easily commit error, since for all Herbs, Seeds, Roots, Flowers, and Woods, there is but one onely way of preparing them into most efficacious Essences, by our vitriolate Alcaly. But a better way than any other, yet to be discovered, how by our Urinous Liquor, yet more efficacious Essences may be extracted from Vegetables and Animals, is this:

We are not ignorant, that Spirit of Wine, which is for the most part generally used for Extraction of Vegetables, doth not sufficiently extract them, nor carry upwards with it self what is extracted; but per se onely ascends, and leaves the Extract in the Bottom of the Vessel. On the contrary, our vitriolate Spirit of Urine (much more sharp than Spirit of Wine) doth not onely powerfully invade Vegetables, and attract to it self their Essences, but also in distillation carries them up with it self, which is impossible for Spirit of Wine to do. For although the Spirit of Urine (according to the external Face) doth as it were mortifie the corrosive Oil of Vitriol, and change it into a volatile Salt, and the Oil of Vitriol coagulates the subtile Spirit of Urine into a volatile Salt, insomuch as of two unlike Entities is made a middle Salt; yet both those unlike parts are not wholly changed in their former Nature. For the Acidity of Vitriol remains yet acid, and the Urinousness of the Urine urinous; and both also by the help of Art may again be separated each from other, so as either of them may perfectly recover its own pristine qualities, and nothing of them be found to be lost. As for example, suppose

It be required, that I should recover my Spirit of Urine, as pure and subtile as it when poured on the Oil of Vitriol: Then I add to our Salmiack (according to just measure and weight) onely so much Lixivium as of the Acidity is mortified, and the Spirit of Urine ascends subtilly pure again, and full as good as it was before its conjunction with the Oil of Vitriol. But the Oil of Vitriol is altered, and by the Salt of Tartar reduced into a middle Salt, which also wants not its Fruit of Utility in Medicine and Chymistry. If you would from this mixture recover our Acidity with the Spirit of Urine, add to our Salmiack a Subject easily dissolvable; mix and give a gentle Fire, for then the Acidity sets upon that Subject easie to be dissolved, and dissolves the same, and makes abundance of its concomitant Spirit of Urine to ascend, which in its ascent takes up with it self the purest Essence of the Subject added, loosed by the Acidity in Solution, and thenceforth may be used for Medicine and Chymistry, according as the Subject was. For Example, If I add red Corals beaten to Powder to my Alcahestick Liquor, the Acidity corrodes those Corals without any delay, and lets go the Spirit of Urine, which brings over the helm with it self the Essence of Corals. But the Acidity, when you please may by distillation be separated from the Corals. If to our Liquor be added Pearls, the Spirit carries the vertue of them upward with it self. And if you add Stones, Minerals and Metals, the Spirit of Urine doth likewise carry up with it self the Essences of them. But the Acidity remains in the bottom with the Stone or Metal, and may afterward diversly be again separated from the Stone or Metal, and applied to this or another use.

Having already heard how the most pure Essences of Vegetables and Animals, by our secret Sal Armoniack are to be distilled by ascent, let us now also see, how Metals and Minerals may be highly purged by the same, and reduced to their first matter: which first matter is no other than a most subtil Mercurial Water, in which the purest part of the Metal is latent in the form of running Mercury, which Mercury is fit for preparing whatsoever Work you will of it, either Sol or Luna particularly, or a true Universal Tincture, vastly tinging. Nature, in the Bowels of the Earth did primordially generate all Metals of such a volatile Mercury. For when the Astrums, through the Air, seminate their metallick Seed, that Seed is from the Air introduced into the Earth, where that, as matter clean or unclean offers it self, produceth Metals either pure or impure. Wherefore Philosophers rightly determine the Root of Metals to be sited in the Air, but their stem and branches in the Earth. Daily experience teacheth us to give credit to this, as often as in digging we come to the deepest scituation of Metals, great Experiments of this matter discover themselves to us, but because touching this enough hath been said already, we forbear to proceed further in such a Discourse. Here enough is said, namely, that we know the Original and beginning of all Metals to be no other, than an Airy subtile Spirit, in which are reconded the Sulphur and Mercury of Metals. Therefore, since here purpose is to give so great Information to every most unskilfull man, and as it were to put that in his hands, which may be done by the help of our secret Salmiack, I think not amiss openly to discover certain Examples of Processes, evincing the power of the same. Wherefore I here offer a Possible

_Way of preparing a subtile Mercurial Water (from which a running Mercury, called by Ancient Philosophers, the Mercury of Philosophers, may by the help of Art be ripened into a most potent Tincture) out of all Metals by the benefit of our secret =Sal Armoniack=._

Let the Searcher of Art know, that the Preparation of the Mercury of Metals and Minerals, is of a diverse kind.

But generally, a Mercurial Water may be prepared of all Metals, yet of one more easily, than of another.

Recipe the filings or raspings of a Metal, as Mars, Jupiter or Venus, one Pound, with which mix half a pound of our dry Salmiack. If these be well mixed and by Retort distilled, the metal will be corroded by the Acidity, and the Mercury thereof be freed from its bonds, or separated by Distillation, because the Spirit of Urine carries that up with it self invisibly; but when the Spirit is extracted from it, it becomes visible, as afterward shall be taught.

If you pulverise the Remanency or Residue of the Metal, and boil it with Water, you will have the Vitriol of that Metal you used, viz. of Mars green, of Venus blew, of Jupiter, Saturn and Luna, white, of Sol yellow. The cause of such Vitriol is this: since the Acidity of our Salmiack adheres to the Metal, it in some sort dissolves that, and in such wise prepares it, as by the help of common Water, the same may easily be dissolved.

Note: If the Metal (which shall remain in the bottom of the Vessel, after the Vitriol is extracted from the same by the help of Water) be mixed with fresh Salmiack, that will again be conducible, but not yield you so much Mercury as you got the first time. And if you make the same trial a third time, a little Mercury will ascend, but not so much as did the second time.

Which cropping of golden Branches from the shaded Tree Virgil excellently discovered when he said: One being pulled off, another succeeds, if the Fates call thee, otherwise by no strength, nor any Iron, canst thou pull off that Branch. Of which cropped or pulled off Branches, the first is greatest, and most rich with Gold; the second is less and more poor; the third much less and most poor. Therefore it will be no profit to you to pluck off more than one Branch, but it is better in proceeding further, always to take new matter.

Out of that Vitriol in another certain manner, Mercury may again be extracted, which Mercury will be far more noble than the first, as shall be shewed more at large here following.

In the mean while, to the Lovers of this most noble Art, I cannot choose but demonstrate a wonderfull thing, which is this: Whensoever you shall pour Spirit of Jupiter (prepared in the above commemorated manner, and most subtily rectified) upon the Spirit of Mars, the Mercurys both of the Mars and Jupiter will suddenly embrace each other, and be connexed in such a bond of Love, as leaving the Water, they will conjunctively settle to the bottom in the form of very small golden Atoms; which Atoms of Gold, in that moment in which they are formed of both the Mercurys, you shall see converted into constant and fixed Gold. Which I take to be one of the greatest Wonders, whichever came to my hand in all my Chymical Labours. If I had tried this Experiment but once, I might my self have doubted the truth of the same. Indeed I have found out the cause of this swift fixation of Mercury; but I should do very inconsiderately to divulge the same. Paracelsus writes in his Heaven of Philosophers, that no melioration of Metals is to be expected, unless they be first spiritually mixed. Other Philosophers likewise say, Metals are first to be reduced to their first matter, that is, into a subtile Spirit, before they can be nobilitated and bettered: which I know to be consentaneous to verity, according to the Testimony of the following Example; which is another wonderfull Experiment, to be performed (by the Spirit of Jupiter) thus.

Dissolve a little Gold in common Aqua Regia, into which Solution pour a little of our mercurial Water, mix it by stirring or shaking the Vessel well: then the Mercury of Jupiter in a magnetick way, continually attracts the Gold to it self from the Aqua Regis, and tingeth the Water with a Blood Red Colour, at length the Gold, with the Mercury of Jupiter conjunctively will be precipitated to the bottom of the Vessel, in the form of a purple Powder: which being edulcorated and reduced with Borax, the greatest part of the Mercury vanisheth, but a little of it will remain with the fixed Gold, and render that snow like and friable. By which we may see in how great Love Gold answers to Tin.

Yet this is not the true way of preparing any thing eminent, and to purpose of both. Therefore, if any one expects a noble product from both, he must with gentle Fire fix this purple Gold, that the Mercury of Jupiter may not fume away, but remain with the Gold.

In both these recited Experiments to our sight is exposed so swift a Fixation of Mercury, as every man, although but of weak Apprehension, may easily see, that the Transmutation of Metals is truly true, and that the same (by the help of the fixed Mercury of Metals) may be done by projection in a moment. For Mercury fixeth Mercury, being joyned in a just proportion. Therefore if volatile Mercury can do that, how much more will the same, when fixed perform, being that, which bears about it self its own Sulphur.

Although I could as well discover other ways of preparing a good Mercurial Water of a Metal, by our secret Sal Armoniack, yet I consider, such a Liberty of publickly imparting things, would rather be injurious, than profitable; because Pearls would be without distinction, cast before every sordid Swine. But more than enough being already published, Time admonisheth us to desist, especially because there is an intire Treatise of the Mercurys of Metals written and published. Yet I must confess, that this Mercury, prepared by the help of our Salmiack, is of another nature and property than the other prepared in another manner. There is little else now remaining, unless, to shew the way of extracting Mercury from Minerals, by help of our secret Sal Armoniack; which Mercury is able to effect as much in Medicine and Alchymy, as the other extracted out of Metals. Here follows

The Process.

Recipe of Antimony pulverised one Pound, of our Salmiack, ½ a Pound, these well mixed, distil by Retort, and our Salmiack will all come off, and by the Alembick carries with it self the most pure Mercury and Sulphur of the Antimony, of a Black Ash Colour, which Sublimate is named the Head of the Crow. For if you cast a little of it into pure Water, the Salmiack will melt, and the Mercury and Sulphur will remain in the Vessel like a gray Powder, which if you dry, and then touch it, you will find it like to thin light Feathers, whence it acquires to it self the Name of the Crows Head. Therefore, when you shall make it hot in a Crucible, it melts into a red Stone, which indeed is nothing conducent to our purpose. Yet if you would thence make somewhat that is excellent, you must observe such a Process as this, here following. Put your gray sublimate or Crows Head, which did ascend (being first reduced to Powder) into a Glass Body, and upon it pour so much of my Tartar, as shall be needfull for mortifying the Oil of Vitriol, then lute an Head thereon, fitting a Receiver thereto, and subminister Fire in Sand, untill all the Humidity shall ascend. This being done the Acidity remains with the Salt of Tartar, and the Spirit of Urine ascends alone, carrying upwards with it self the most pure invisible Mercury of Antimony, which afterward by the help of Sol or Luna (as above we taught of Mercury) becomes fixed and visible. But a very small quantity of Mercury ascends, which doth much displease the unsatiable Slaves of Avarice; because they rather take delight in immense Masses of Gold, equal in magnitude to the Head of an Ox. Yet no good man desires that, but is content with that little, which God is pleased to give him. Nevertheless, if any one would have a great quantity of that, he may obtain the same. For the Subjects, whence it is extracted are preparable for no great charge, being such, as enough of them may always be had. From one Pound of this mercurial Water, scarcely three or four Grains of corporal Mercury will ascend. For the greatest part of it remains in the bottom with the Sulphur and Salt, which are fixed apart, as hereafter shall be taught. But in that so little Mercury lies hid in the mercurial Water, other Philosophers also knew, unanimously teaching, that Avicen is to be followed, admonishing (in a certain Epistle to his Son Aboali) all that he had need of 60 Pound of most pure mercurial Water. For if the whole Water were Mercury, there would not need have been so much. Philosophers call this not Aqua Vitis, but Aqua Vitæ; because the Mercury in it is most spaciously dissipated, as afterward (God willing) shall be discoursed more at large.

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Now returning to our Crows-head, let us see whether it may be made white, by a lotion of a sharp Lixivium. If you take the Glass out of the Sand, after you have once abstracted thence the Mercurial Water, you will find your black Crow turned into a white Swan: for in the Glass you will find a Snow-like Salt, which if you take out, and put into another round Glass, or Philosophick Egg, and set that into a Fixatory Furnace to be fixed, the white Colour in twenty fours hours waxeth yellow, and a little after puts on a Blood-like Colour. Yet it is not then so well fixed, as that it may be taken out, but must be suffered to stand for some time in burning Coals; yet with this Caution always, that the Fire be no stronger, than by which the Red Stone may be liquified, and remain liquid in, like Oil. For it will melt as easily as Wax, and neither the Mercury, nor the Sulphur, nor the Salt evaporate; which is that which affects the mind with admiration. I have made trial of this in a Glass with a long neck standing out of the heat, where I could see not so much as one Grain to ascend; whence I conclude the same Operation may be done, and such Fixation made in an open Fire in a covered Crucible made of good and fit Earth well burnt. For the Salt of Tartar united with the Acidity of Vitriol, doth so embrace the whole Mercury and Sulphur, and as it were hold it concluded in it self, that the same is compelled to abide in the Fire, and permit it self to be ripened. Thus this volatile Salt to our Mercury is the Luting of Sapience, and Seal of Hermes, with which it is so bound, as it is constrained to abide in Fire untill ’tis fixed. After it shall be fixed, it may be used with admirable profit in Medicine and Chymistry. But you must rightly make trial, whether it be well fixed or no, thus: Put an Iron Wyar into the liquified Mass, and with that take up a small quantity for proof. Wash away the Salt from it, and cast the Red Powder upon a Silver Plate heat red hot: if it fume not, but enters and tingeth the Silver, not with a black, but with a yellow Colour, then the Mercury, with its Sulphur, is fixed. Whosoever hath but once fixed this Stone, hath done a very great and profitable Work, although he hath spent many Weeks in preparing the same. For so soon as the Mercurial Sulphur of Antimony shall be fixed, some of it may presently be applied to necessary use, and instead of that as much volatile and immature Mercury added; then the fixed Mercury willingly admits into it self its Brother not fixed, that together with it self it may also become fixed. Therefore as many Months as the first Fixation required for its perfection, in so many Weeks may the second be absolved. Also the second Fixation being compleated, another part of the Medicine may again be taken out, and other not fixed Mercury again be put in, and so forwards to infinity, or as long as the Artist shall think fit.

Although this fixed Tincture of Antimony be an Universal Medicine, healing all curable Diseases; yet for Metals it is onely a particular Tincture, by help of which you may indeed convert Silver, by graduating, and at times, into Gold; but yet at one time you cannot tinge the whole Body. For God hath not endowed it with so great power, yet he hath liberally bestowed that on it which is worth while; insomuch as we owe as great praises to God most high for the same, as they are obliged to render to him, who are partakers of the great Stone of Philosophers.

As we have hitherto taught the way of Preparing a particular Tincture for Metals, and an Universal Medicine for humane Bodies of despicable Antimony; so also may a Tincture be made of Auripigment, immature Mineral Electrum, Cinnabarine Sulphur, and all other such like, by the help of our Secret Sal-Armoniack. Wherefore, by this one onely Process is sufficiently explained, how from other like Subjects (where Sulphur and Mercury are conjoyned) such a Medicine may also be prepared.

Whosoever well understands this way of fixing Mercuries prescribed by me, will find more Secrets than he can ever think of, imagine or feign to himself. For since such a Fixation may be performed in open Earthen Vessels, you have not onely this conveniency, that as often as you please you may take out some of it, and make trial untill you come to a perfect Fixation; but also you have this prerogative, that your Mercury, with its Sulphur, is fixed with a flaming Fire, which always immediately toucheth our Sulphur and Mercury, and exalts the same in its own congenited Tincture, which is what a close Fire cannot do. Every Fire, by its own nature and property, infers a Tincture in Mineral Subjects, especially when the Flame can immediately touch the Subject neither closed nor open, as above you heard, where we treat of Rubefying the fixed white Sulphur. We discern the same in Crucibles made of white Earth, and set one within another, that the outmost, which is exposed to the touch of the Flame becomes Red; but those which stood with in it (being free from the contact of the same) remain white.

Also we are not ignorant, that those who make Tobacco-Pipes, (that they may have them purely white) do burn them in a large Pot, that they may not be touched by the Flame, and so be tinged with Redness. Whence it is sufficiently understood, that even in Fire is a Tincture, by which white Bodies are tinged with Redness. Hence I, not without reason, say: He is not ill advised who ripens his Tinctures under a certain Covering in open Vessels, because they that way are not onely sooner fixed, but also exalted in their Colour; yet with this Rule always observed, viz. That the Tinctures be always sealed with Hermes Seal, or Philosophically surrounded or luted with the Luting of Sapience. Where note, that the Luting of Sapience, of which I here treat, is not to be used for fixing all Subjects, and preserving them from flight, but it is an emolument and help to those Subjects onely, which are as well Sulphureous as Mercurial, and delight in the Communion of constringing themselves by these Salts, and without departure constantly remain with them in Fire, and preserve them also from flying away. That by such a way, viz. by the benefit of Hermes Seal, Mineral Sulphurs may be fixed into Tinctures, ancient Philosophers closely concealed as a principal Arcanum, and scarcely any of them hath ever made mention of an Artificial Fire, except that very ancient Philosopher Artephius, who most excellently speaks much after this manner: Our Fire dissolves all things, penetrates all things, destroys all things, participates of Sulphur, is equal, continual; yields no smoak, unless it be excited, for Matter it is taken from elsewhere, &c. Now accurately mind, whether here is not notified such a Fire [as I speak of]. Pontanus in his Epistle saith, he travelled almost all the World over, that he might find some true Philosopher, of whom by Converse he might be taught somewhat of the Secret of Secrets: and that he met with some Philosophers, but they were onely erroneous Vagabonds and great Impostors; also that at length (after he had erred an hundred times, although he wrought in and with a true Matter) he perused Artephius, and out of that Book learned the Secret Fire; which if he had not done, he had remained perpetually ignorant.

From all which it is sufficiently clear, how much it concerns an Artist to have knowledge of the Secret Fire, Luting of Sapience, or Hermes Seal. Our Fire is indeed insignized with three Names, yet it is no other than one Being, viz. Oil of Vitriol, by the fixed Sulphur of Tartar, coagulated into the form of a Stone.

* * * * *

But why I here so clearly describe an Arcanum of so great Magnificence, and also publish the same, I have several weighty Reasons. Yet, in the mean while, I am not at all solicitous or carefull thereabout, for fear it should become too common, because of an hundred Readers that read and peruse the same, scarce one of them hating labour will give credit to the Prescripts thereof; and some others (who loving labour would credit what is here written) yet perhaps will want the acuteness of a Philosophick Ingeny, by the dexterity of which to institute and absolve such a fixation. Wherefore I rejoycing in that, do confidently and securely acquiesce, that the Art will not so easily be rendred familiar to every Son of the Earth promiscuously without distinction; but Art will still be and remain Art. Some years ago I did demonstrate to the sight of some of my intimate Friends the way pf Preparing the Mercury of Antimony, and commended to them the Fixation of the same by our Secret Fire; but they unto this very day have never set their hand to the Work to elaborate it; and that perhaps because it seemed to them to be too vile a thing, and not such as was likely of that it could be prepared, a Medicine of so great Excellency.

Here in this Treatise I have taught the way of Preparing, by the help of Oil of Vitriol, a particular and famous Salmiack, by the benefit of which, from Metals and Minerals may be prepared, not onely an Universal Medicine healing all the Diseases of Mortals, but also a particular Tincture for meliorating imperfect Metals. I have indeed spoken many things, but not all as yet; because I there had no other intention, but onely to discover our Secret Salmiack. If I would proceed farther, I could certainly say, that in the most despicable Urine of Men a most pretious Treasure lyes hid, although the greatest part of the Possessors of it know nothing of the same; because God, by reason of their Sins, will not impart this Secret to them. In the Urine of every Man is latent a certain living Metallick Mercury, which may thence most easily be extracted by the help of a certain pure Metallick Body, or by the Assistance of Art be prepared into a Tincture, or Universal Medicine; according as we above taught, where we treated of Mercury.

Wherefore writing, I write and will write, that no Man in very deed can call himself poor, because God hath conferred on every Man from his first Nativity so great a Gift, as being brought forth into the Light of this World, he may have sufficient wherewith to live, provided he understands, and is able to perform what are to be performed. Philosophers affirm, that Adam and Eve brought their Stone with them out of Paradise. But to us it is sufficiently manifest, that they were cast out naked, without all help and comfort. Therefore you infer they bore such a Treasure in their Bodies, as is seen by that of Morienus, who being asked by King Calid, In what Subject that famous Stone of Philosophers lay hid? Answered; In thee, O King, it is hidden. And farther, so soon as he had prepared the Medicine, he writ about the Vessel in which it was; He that carries all things with him, needs not the help of another: Signifying, that he needed not the help of any King, because he had all things in himself. Having done this, he returned to his Hermitage, and there blessedly passed the residue of his Life in the study of Temperance, Prayer and Fasting, always glorifying the Name of God. For if Morienus had not known that he had about him an inestimable Treasure, without doubt he would not have left the King so secretly, but perhaps have waited in hope of some Magnificent Entertainment: yet he thirsted not after this, but going away acquiesced in that onely, which contained in himself, God had long before conferred on him when he entred this World. It is sufficient for me that I have not buried my five Talents (lent me by God) in the Earth, but have restored them to my Lord, and have also so improved the same, as I have gained other five Talents.

* * * * *

Before I conclude, I am willing to say this: I have indeed received of God other five Talents also, but as yet have not gained five other Talents by the Usury of them; and that not because I fear the severity of my Masters Law against his idle Servants; but I fearing Evil from Men, durst not make any Improvement thereof, because I suspect that thence a great and incurable abuse would be spread far and nigh among the great number of wicked Men. Nevertheless, I now purpose to proceed in them, and that for certain Causes; and (with the assistance of God) as soon as I can to publish the Magnalia of the Almighty. Accordingly I hope this will prove a great comfort and present help to the whole Christian Common-wealth against the Turk, the hereditary Enemy of the Christian Name, [vid. Prosper. Germ. p. 5.] But the summe of things to be communicated, chiefly consists in that, which certain artificial Inventions discover to me, by help of which many wonderfull things may be performed; and (if God so please) all the Nests of those Tyrannical Hagarens be laid waste, and so the Christian People be fully and plainly freed from their intollerable servitude. For if it shall be pleasing and gratefull to the most wise God, that such noble Inventions, hitherto unknown, may be divulged and put in practice; he alone hath power of procuring occasions and means for making them publick: but if it displease his glorious Wisedom, in his Name the Art shall be buried with me, or rather be returned to Him, as to the Fountain of Fountains, from whence it flowed to me.

In the mean while, I could not chuse but leave to Posterity, for a Remembrance of my Benevolence, something worth the minding, touching such unheard-of, heroick, efficacious Inventions. But these are written as in a Parenthesis, and by the way. Proceeding, let us discourse a little farther of despicable Urine.

All Men and Beasts live of the Dungs of Animals; also no Corn, Wine, Apples, &c. would be produced, if not dunged with the Dungs of Animals. But some one may object and say, Wild Herbs, Trees, Shrubs and Reeds are not dunged with the Dungs of Animals, as Vineyards and Corn-fields. I answer. Those Plants enjoy and have another Dunging, viz. Celestial or Rain water, by the benefit of which in Autumn and Winter, Branches and Leaves falling off from the Trees, do putrefie, and become Dung; which kind of Dunging, in the Spring time betakes it self to the Roots of Trees, that a penetrative Dunging and procuration of increase may there be made, since the Leaves are to be esteemed the Excrements of Trees, with which they are refreshed and renewed. Why then may not the Excrements of Man serve for the Renovation of Man also?

No Man can deny, but that the Dungs of many Animals have been used in the Galenical Shops of Apothecaries, for the Composition of various Remedies, and are used at this very day. That in Urine is incited a singular comforting Virtue, they best of all can witness, who Shipwrackt in the Sea, have lived for certain days without Meat or Drink, and in the mean while have sustained their life with the use of Urine onely.

Also, that Urine is an egregious Preservative against the Pestilence, the Masters of Hospitals can witness this by all Men labouring with the Pest.

Now if gross Urine, with which so much impurity is mixt, be of so great efficacy, what may not its Spirit purified, and its volatile Salt effect, especially, if before Distillation, the famous Essences of Vegetables be artificially added, because such Virtues of Herbs, Flowers and Seeds, Woods, &c. by the help of the volatile Salt of Urine, are excited through their whole Body, to exercise there their Virtues efficaciously.

Whosoever knows how rightly to prepare, and duely to use Spirit of Urine, may easily thence get ample Riches, and reap no less profit in Medicine than in the Transmutation of Metals. Wherefore I here openly confess, that in this little Treatise I have posited certain Processes, which (as to their external face) seem to be of small moment, yet to Men skilled in the Theory and Practice of them, they will find so gainfull a Work, as no Handicrafts man whatsoever can gain so much by his Craft. So much gain may be hoped for from Urine onely, if rightly and knowingly handled according to the Spagyrick Art. Because every one Man may gain not one, but several Imperials by that Art: the Processes of which are diverse, and that by the onely help of despicable Urine. Hence are those frequent complaints of Ancient Philosophers, that their Matter of the Stone is cast away by Fools among Dung trod under foot and contemned, which notwithstanding ought to be honoured by every Man. I say, by Every Man, because from it the Philosopher extracts his Universal Medicine, and the Physician his particular Remedies. For the Chymist transmutes vile Metals into better, and so consequently every Mechanick Operator may expect some Fruit from the same. Wherefore Urine is not to be despised, but to be taken into use; insomuch, as every drop of it that is spilt should be bewailed. Yet I protest I would not discover this, but for the sake of those that have Ears to hear; because other Men naturally deaf to such things, can reap no profit by this my Doctrine, because Hippocrates forbids to give Medicine to those that are past hope.

Whatsoever are here related touching Urine, may be said of the black shining Soot of Chimnies, of the Hairs and Horns of Animals, of Egg-shells, and the like, and especially of the Fæces of Wine, which are cast away after the Spirit is extracted.

But perhaps some Man may here say, Our Secret Sal-Armoniack is too costly to be used for the prescribed Operation. To him I answer. No Man can gain something for nothing. But whosoever is desirous to reap some Eminent Benefit, he must first sow some pretious thing.

Indeed I confess, one pound of our Salmiack (if a Man onely follow the literal Sense, or bare letter of the Description) will cost several Imperials, because for one pound of Oil of Vitriol prepared, four or six pound of Spirit of Urine are required for coagulating the Oil with the same, which notwithstanding, in respect of those famous things which are acquired by the benefit of it, it is not to be judged costly. If a Man cannot prepare his Spirit of Urine, and Oil of Vitriol himself, but must buy them of another, he then indeed may complain of Dearness. But to one perfectly well skilled, the Sal-Armoniack will cost him little more than his manual Labour, insomuch as no Man hath any just cause to complain of charges.

If the divine Grace shall be pleased to prorogue my Life a little longer, I purpose to publish greater Arcanums. Therefore let God do as he pleaseth, his Will is always best, and better than the best Wills of all Men. Amen.

A Corollary.

Well-meaning Reader,

In this small Treatise I have in few words revealed great Secrets, such as were known to no Man before me, except =Paracelsus=, who very briefly speaks of the chief of them. And =Helmont=, touching the great Virtues of that, hath writ many things. And since my =Sal-Armoniack= performs the same in all Operations, which =Helmont= ascribes to his =Alcahest=, I am able to ascribe somewhat more to my =Sal-Armoniack=, than he ascribed to his =Alcahest=, yea, many things, which may profitably be performed by the benefit thereof, among which the chief is this, =viz.= that by help of it all Metals and Minerals may be reduced to their first Matter, that is, into a =Spiritual Mercury=, which is the highest Magistery in Chymistry.

I, in this little Book, have onely prescribed a few ways of preparing Medicaments, and that in a Laconick-Style, became I writ these things in my Sick-bed. Indeed I could willingly and gladly forbear Writing, both now and heretofore; for by all that ever I writ, I never gained one half-peny. But Christian Charity inflamed me to consecrate this great =Arcanum=, and the fruitfull use thereof, (before I dye, knowing in the Grave nothing can be done) and to publish the same for the good of Mankind remaining in the Earth; being full of great Hope, there will not want some Religious Spagyrists conscious of Piety, that will prove themselves faithfull disposers of this bequeathed Gift, and heal the Diseases of the Poor =gratis=. But if the great troop of Malignant Spirits presume to abuse the Practicers of this most noble Art, they may find =Nemesis= ready swiftly to punish them.

Every one, as he pleaseth, may prepare most present Medicaments. For all Herbs, the way is almost one. Also in respect of Animals, Minerals, Metals and Stones, you will find but little difference. Every Man may himself more profoundly search into the Art. For my own part, I am at present so weak, as Strength faileth me to proceed farther in this discourse. Therefore, by every good Man, I shall be readily excused, because I have given sufficient occasion of searching into other high Secrets. If this my benevolent Communication suffice not any Man, he may himself search farther elsewhere. For it is easier to add to things already found out, than to become the first Authour of new Inventions.

I had purposed in this little Book to signifie the most fruitfull use of my Secret =Alcalisate= Spirit of Wine; which is so great a Secret, as no Man before me did ever discover to the World; but my Sickness hath prevented and hindred the doing of that. If God prolong my Life, that may be done in another small peculiar Book.

Truly, I highly prize my secret =Sal-Armoniack=, yet I more esteem the use of my Spirit of Wine Alkalizate; that being a Spirit of so great potency, as from all Minerals, Metals and Stones, it extracts a most pure Tincture, and by Alembeck brings the same over the Helm with it self. What shall I say? Even fixed Gold it self cannot resist it, but suffers it self without a Corrosive (like sweet Water coloured yellow with Saffron) to be drawn upwards. In a word, this Alkalizate Spirit of Wine is an admirable Instrument for a Physician, of it to prepare efficacious (yea incomparable) Medicaments; and he may easily acquire abundance of it, and that for no more charges, than after the common manner any other common Spirit is prepared. He that seeks shall find. Wherefore rise from your soft Pillows, and with smutted Hands touch black Coals, and accurately give heed to the institutions of Art. For with Idleness, Eating, Drinking, and playing on Musick, you shall never approach to great Mysteries. I would have you always think of this that is now once spoken. It is indeed impossible for a most unskilfull Man to believe or comprehend, how great things may be prepared by help of this burning Spirit.

About the end of the Preface of this Treatise, I mentioned some few things touching the same; =viz.= that of good burning Spirit, with little labour and no great cost, in a very easie way a true universal Medicine for humane and metallick Bodies might be made. This I would have no Man to doubt of, but to account of as most true. For I now ready to be laid in my Grave, have great need to be very carefull how I divulge any thing, unless such pure verity as experience hath taught me. If the most wise God will prolong my Life untill the next Summer, and enable me to write out of Bed, my purpose is to publish some other new wonderfull Works; but if in the mean while I be taken away from the number of the living, then (candid Reader) kindly accept of these few things here written.

This being thus imparted to all diligent Chymical Operators (whom I here salute and bid farewell) I wish a Divine Benediction in this Life, and Eternal Glorification hereafter. Amen.

Glory to GOD onely.

The End of the Seventh Part.

THE FIRST APPENDIX TO THE SEVENTH PART OF THE Spagyrical Pharmacopœa.

In which is contained, how many, yet greater, Secrets may be prepared by the Alcahest, or Secret Sal-Armoniack, than those which are mentioned in the Seventh Part of the _Spagyrical Pharmacopœa_, viz. how Vulgar Mercury may be firmly fixed, and rendred totally constant in Fire, within the space of three Days. Also an Explanation, how by the benefit of it may easily be acquired the Mercury of Wine, as the highest Medicine of the World. Likewise, that the Secret Fire of the Wise, otherwise called the Fire of Artephius is the supreme Secret of Secrets: Together with a Revelation of other admirable Secrets, of which the Authour hitherto hath made no mention to any Man.

To the Well-meaning READER.

I could not forbear to signifie to the Lover of divine and admirable Works, the Reason of my former omission or silence; namely, why in a little Treatise of mine lately published (which is intituled =The Seventh Part of my Spagyrical Pharmacopœa=) in which I treat of my Secret =Sal-Armoniack= or Liquor =Alcahest=, I so suddenly broke off the Thread of my Writing begun, before I had any thing largely discoursed of the eminently excellent Vertues thereof, which it manifests not onely in Medicine, but also in Transmutation of Metals. Therefore, the Reason of my abrupt Cessation was as follows.

Before I had compleatly finished the afore-mentioned small Treatise, I was assaulted with a grievous Disease, which incredibly prevailed more and more daily, insomuch as I totally despaired of recovering my Health, and therefore thought it necessary, that whatsoever was then written (how imperfectly soever) should for the sake of the Poor and Diseased be committed to the Press. But so soon as by the mercy of God, I was in some small measure recovered, I perused that little Book, and presently discerned, that the most powerfull faculties and virtues which that laudable Liquor is able to exercise and manifest both in Medicine and Chymistry, were scarcely in any-wise treated of, but almost wholly omitted in the same Book. Hence many conceited Men perswade themselves, that my =Secret Sal-Armoniack= cannot be of so great Energy or Virtue, as =Helmont= ascribes to his Liquor =Alcahest=; especially because He, in the Coagulation of =Mercury=, saith, that the same (when his Liquor =Alcahest= hath been but once abstracted from it) is so fixed, as a pound of it being tried by Cupell, leaves behind, after Trial, fourteen Lotones of good Silver; which indeed is not to be esteemed a vile Experiment, =viz.= that by so very little Labour (as is one onely abstraction of the =Alcahest=, which may be done in a few hours) such a volatile, and that the sole Deluder of all =Alchymists= should be transmuted and nobilitated into a fixed Metal, tractable and perseveringly sustaining every Examen of Fire; and that by mediation of such a substance, as the Liquor =Alcahest=, which per se is no other than a volatile Salt. Nevertheless, it is found, that the same may be done, and that not onely common Mercury, by our Secret =Sal-Armoniack= (which otherwise rendreth all fixed Metals volatile, and separates the most pure Souls or Tinctures of them from their gross Bodies, and carries the same over the Helm with it self) is transmuted into Silver; but also the same is endued with a Faculty of transmuting other imperfect Metals into good and constant Gold. The Truth of which Assertion I have not gathered out of the Writings of other Authours, but have learned the same by the continual Industry and Experience of my proper Inquisition; and therefore am able so much the more confidently to assert somewhat my self, touching the same, to every ingenious Man.

But that you may know the Reason why Volatile Mercury, by my Secret =Sal-Armoniack= also volatile, is rendred fixed and constant in Fire; you are to understand, that this onely is effected by the cleansing power and virtue of our =Salmiack=: for in Vulgar Mercury is somewhat ingenited by Nature, which makes the whole Body of it volatile. Now if any one doth well understand how to separate that therefrom by an Artificial cleansing, the flying Mercury no longer remains volatile, but assumes to it self an hard fixed, tractable and Metallick Body; in which kind of Purification to be made, our =Salmiack= performs the office of a Master. Whence happens such a speedy fixation of Mercury; touching which we, in the following Praxis, shall more amply treat and demonstrate the same, =viz.= that so swift a Coagulation of volatile Mercury into Gold and Silver constant and abiding in Fire, is not to be accounted a vile work of small value, but to be esteemed as one of the principal =Arcanums= of Nature. This needs no proof, because by the sentence of all experienced Men it is long since notoriously known, that this noxious Deluder =Mercury=, by its volatility, hath deprived some thousands of unwary =Alchymists=, not onely of their Gold and Silver, but also of their Houses, Lands, Towns, Vineyards, Fields, Meadows, Gardens, and all their other Goods, carrying the same with it self up the Chimney, and leaving them nothing but an heap of broken Pots, Cucurbits, Glasses, Soot, Dust and Ashes, instead of the wealthy Spoils and rich Reward they thirsted after with vain hope. But as he hath evilly intreated the unskilfull and unwary Slaves and Drudges of Chymistry, so he hath dealt well with experienced and wary Philosophers, who (after they had observed his Inconstancy, and learned to amend the same) were such as he was constrained to obey, insomuch as they could subdue, bind and fix him. This is no Fiction or fabulous Tale, but a Truth which may be proved by many hundred true Histories, declaring, that in various parts of the World have lived those who were able to fix Mercury into a constant permanency.

Of the more ample Use of our Salmiack.

Having in the precedent Treatise omitted the best and most worthy use of our Salmiack, (viz. that by the benefit of it Mercury might be so purified, as to be very easily fixed into a Red Body fixt and constant in Fire) I was incited and moved thereby to commit this Appendix to the Press; especially because in doing the same, I could also upon every opportune occasion notifie several other profitable Secrets, which may be perfected by help of that; as here following you shall perceive, they being inserted one after another.

Therefore incline your Ear to hear what admirable Effects our Salmiack is able to manifest both in Medicine and Alchymy.

First, Our Secret Salmiack not onely purifies Metals, and separates the pure part from the unprofitable gross Bodies of them, but the Volatile parts it carries upward with it self; and afterward suffers it self to be again fixed [with them] into fixed Tinctures, as already in the precedent Seventh Part of our Spagyrical Pharmacopœa, we have very sufficiently proved, as well as in our Treatise of the Three Principles of Metals; but also it is endued with a power of carrying over the Helm the most fixed Gold, without any Corrosive, like to a yellow sweet Spirit, and of converting the same into true Aurum Potabile: for such Aurum Potabile, without a Corrosive adhering is found to be, not onely an efficacious, sweet and famous Medicine for humane Bodies, but also a true Tincture for transmuting imperfect Metals into better.

It is indeed a very great Question how such Gold can be a Tincture for other more vile Metals, since common Gold (according to the Opinion of many Philosophers, and the experienced truth of the matter) per se contains in it self no more Tincture than is sufficient for it self, and without prejudice to its own virtue or nobility is able to communicate no good to other Metals. Nevertheless, Philosophers more acute, narrowly sifting the matter, have found that vulgar Gold, by the assistance of Art, may be destroyed, and its inside turned outward, but its outside inward: for such destruction Philosophers have called Exaltation, intimating, that the Exaltation or Melioration of Gold must be made in the Sign Aries; to which assertion I could never assent, but always believed and urged the contrary, inveighing earnestly against Toletanus, who writ Animadversions upon that good Philosopher of ancient Repute Bracescus, as if he had been a dull and obstinate Man, teaching in his Treatise of the Tree of Life, that the Universal Medicine might be prepared of vulgar Mars; for it not a little troubled me (after by a previous and continued study of reading and perusing the best Authours, I at length by the Grace of God, in my search found and learned the way of making such a Tincture and Medicine) that the said Toletanus did so unhandsomely heighten his Style against the laudable Bracescus, and contemned the famous Industry of that man, insomuch as I have, in some of my Writings (although with a certain Zeal, which I ingeniously confess was unseasonable) chastized this Zoilus, because he with an impertinent Presumption did so rashly and arrogantly attempt to oppose and contradict that, which he himself had not sufficient Experience of. But it happened, that afterward such an Exaltation of Gold fell into my hand unexpectedly. Whence, seeing such an Exaltation of Gold to be true, I repented my own folly. Wherefore now I openly confess, that by the help of our secret Salmiack I have very often elaborated such an Exaltation of Gold in the mineral Aries; although in a very small Quantity, finding that to be sufficiently imbibed with the Colour of Gold, whensoever onely two or three Grains of such exalted Gold were mixed with a whole Pound of common Water. But in metallick Transmutation, during these days of my indisposedness, I could never yet try any thing further. If the most wise God, shall be pleased to restore and raise me out of my sick Bed (as I hope this next Summer he will) I will not omit to try what the aforesaid exalted Gold is able to effect in the Transmutation of Metals. In the mean while I am perswaded, that it will prove an amply potent Tincture for Mercury and Luna, and thence I divine because two or three Grains of such exalted Gold do tinge a whole Pound of Water with a golden Colour that the same must be done with Mercury and Luna. Therefore no man hath cause further to doubt, that common Gold, by the help of our Salmiack in Aries, may be reduced into some one true and fixed Tincture; as here following (God willing) shall be shewed more at large.

_Of the more largely fruitfull use of our =Sal Armoniack= in Medicine and Alchymy._

My Preface to the seventh Book of my Spagyrical Pharmacopœa, mentioneth how the Mercury of Wine may be separated from any pure burning Spirit, and perform the Office of an universal Medicine healing men and metals. But since in such a manner of preparing the Medicine as I there prescribed, very little Mercury of Wine will be gotten, not enough to satisfie those, that desire more abundance, because from one Pound of Spirit of Wine, scarcely three, four or five Grains of most pure Cœlestial Salt are extracted; which nevertheless is not to be esteemed so exceeding small a quantity, if any one shall with a more accurate search of his mind well weigh the incredible medicinal Vertues thereof, which it manifests and exerciseth against humane and metallick Diseases; insomuch as (in either Faculty) in the whole nature of things you shall find no Medicament like unto it. Certainly it is a true Cœlestial Medicine, in the form of a certain white sweet Salt, for if one onely Grain of it be taken into the Body of a Man diseased, he will thereby be notably comforted in all his Members, and amend and find himself better in a moment. I must needs confess, that I have not long since found out the Preparation of the same (during the long continuance of my Disease) by various Speculations; and when by reason of my Sickness I could not rise out of my Bed to prepare this noble Medicine my self, I committed the same to the hands of my faithfull and trusty Friends to be by them prepared, but in a very small quantity: For I caused not above two or three Pound of Spirit of Wine to be burned, and thence could not acquire much Mercury; nevertheless I found so much therein, as sufficiently to content and satisfie my mind as well in Medicine as in Alchymy; believing, as I have above mentioned, that no Medicine more excellent than this can be found in the whole nature of things. Moreover, every one may consider with himself, how great Salubrity such a Cœlestial Medicine may bestow and confer on the sick Bodies of Men, as often as he accurately weighs with himself the Subject (viz. Wine) of which this Medicine is prepared. For it is known through all parts of the World far and nigh, that under the Sun is not given a more excellent Cordial Subject, than good and pure Wine; although that abound with many inefficacious Humidities, and other Tartarous Feculencies, whereas on the contrary the Mercury thereof is most pure, or a sweet Cœlestial Salt is extracted from good Spirit of Wine deduced to the highest purity. But some one may say, what Spirit of Wine? If in that such a noble Mercury be latent, and the same as it is in it self be given for comforting the Sick, what need is there, that it being kindled should be burnt; and why may not (without that labour and charge) its volatile Salt be received in a Refrigeratory? In answer hereunto let him know, that Spirit of Wine is almost all a mere Sulphur, and therefore is easily inflamed and devoured with the Flame, as is common to every Sulphur, viz. that so soon as it is set on Fire, it consumes it self, and leaves behind it no other than Ashes and a fixed Salt; but the Mercury which adhered to the Sulphur, is dissipated in the Air with the Flame, unless it be taken in a Cold Receptory, in which it may cool and condense it self. Indeed we for certain know, that no one of all the three Principles of Vegetables, Animals and Minerals is totally pure, but it always invisibly bears about it self some small part of the other two Principles, as may best of all be seen in combustible Entities, such are Wood and other Vegetables; for they being kindled and set on fire, the Sulphur is onely burnt, but the other two parts, viz. the fixed Salt, and the volatile Mercury remain free from Combustion. As for Example, if you burn Wood, an Herb, or any other kind of Vegetable, the Sulphur onely perisheth, but the Mercury adheres to the sides and walls of the Chimny. If you thence separate the Ashes and other Filths, which fly together upwards, you will obtain a white volatile Salt, altogether like the Animal volatile Salt of Urine, except in this onely, that this volatile Salt savours of Adustion. The fixed Salt is extracted out of the Ashes by Elixiviation of common Water. Moreover Animal Entities being burnt, viz. the Bones of any Animals; the Sulphur is onely burnt, but the volatile Salt flies away, and almost no fixed Salt remains in the Ashes. Lastly, common mineral Sulphur being burnt, almost all the Sulphur vanisheth into Air like a Flame, and together with the Flame an unburnable Mercury ascends, in form of an heavy Corrosive Oil, which by Chymists is vulgarly called Oil of Sulphur, and is received in Glass Campanes; nevertheless that Oil is by Philosophers named the Mercury of Philosophers, because such Oil is easily transmuted into a sweet Fusile Stone, of which my lately published Treatise of the Salt of Philosophers makes some mention. From all which you may clearly gather, that there is no Sulphur found so pure, but that it is impregnated with some small part of Salt and Mercury; also you can find no Mercury, in which is not incited some part of Salt and Sulphur; and in like manner no Salt, to which a little Sulphur and Mercury adheres not. Which being thus, why may there not latently be in Spirit of Wine an incombustible Salt and Mercury? And as Spirit of Wine duely rectified according to the Precepts of Art, is found to be the purest of all other Sulphurs, and endued with no Feculencies; so also necessarily, when that Sulphur is kindled and burnt, with the Flame must needs ascend as it were an unburnable Substance, which may be received in a Refrigeratory for amending humane and metallick Bodies. Whosoever cannot comprehend and believe these, he truely and condignly may be called a Blockhead, although by his Flatterers (men very indiscrete) he be accounted even the Eighth of the Wise men, or a second Paracelsus.

I purposed in my mind to communicate this supream Medicine to some candid Friends, that some present Medicine may thence be made, by the salutary help of which, I also in this my declining Age, and in the Diuturnity of my Disease, may be made partaker of some Relief, since I my self now sick in Bed, am able to prepare nothing.

Indeed I did formerly reveal this so very great Mystery to some of my old Friends, and that to the end that they being sound and in health might labour therein, and after their Work was ended (which might be compleated in Eight days) communicate to me, as an Offering of thanks, some small part of that Medicine, that my old infirm Body might be comforted; but their intent was far otherwise: For these rude men would not suffer me to participate of one Grain of the Medicine revealed, nor ever came within my Doors so much as once, after they were fully and plainly instructed in the Art by me taught; but passed by as if I had been a man wholly unknown and never seen by them. But this was to me a very just and truely deserved Recompence, because I being too credulous, did so vilely cast into the Mire the most noble Pearl of all Medicine, not considering the faithfull admonition of the supream Master: Beware of Men.

I must needs confess that it is not a Work for covetous men; because such thirst after nothing else, but a great Mass of Gold, and think this most noble Art to be no other than a rotten Thread. In like manner I do also confess, that common Spirit of Wine gives forth from it self but a very small quantity of such Cœlestial Salt; yet a great quantity of the same no man hath need of, because the power and efficacy thereof shews it self far and nigh. If any one be desirous to acquire to himself a greater quantity of this our Cœlestial Mercury, he may obtain his desire, if he make use of a good medicinal Restorative Subject, as Sulphur or Antimony fixed to a Redness, also Gold, Pearls, red Corals, cast Skins of Serpents, Boletus or Fungus Cervinus. If these and the like restoring or renovating things be extracted with Spirit of Wine and the same Wine burnt: because in doing that, with the Flame will ascend a most pure mercurial Salt, which must be received in a cold Recipient.

In like manner all Metals, when they are duely extracted with Spirit of Wine, do in burning give forth from themselves a volatile mercurial Salt, which may profitably be administred, as well in Medicine as in Chymistry. For the Salt of Saturn is a most present Pestilential Remedy; the Salt of Venus an efficacious Venereal Medicament, the Salt of Luna, a most excellent Cephalick, the Salt of Gold a famous Cordial, and the Salt of Mars an admirable Stomach Remedy, and a true Tincture, by the help of which vulgar Mercury and Luna may be tinged into Gold. But it cannot profitably be adhibited in metallick Labours, unless it be first reduced to a red Fixedness by the benefit of common Gold, being such, as after the first Preparation may be very easily fixed and rubified; although it all ascends in a white Flame, and the Preparation be from a red Subject. For it is fixed and waxeth red, if any one do from it but once abstract the Water of Saltaberis, as Paracelsus calls it. But if you ask what Paracelsus his Water of Saltaberis is, it is not my purpose at this time to publish and divulge that kind of Water. Helmont vastly erred, when he thought it to be the Water of Whites of Eggs, which it is not, but it is a Water preparable for a very small Price, as much as is sufficient.

In the mean while, no unskilfull Man is able to believe, with how great a property of purging, elevating and fixing the Flame of good Spirit of Wine is endued. Therefore, whosoever is desirous of knowing this, by putting his hand to the Work let him make Trial. The Flame of this burning Spirit renders all corrosive and bitter metallick Subjects sweet and pleasant; therefore Lully rightly said: The immature Bitterness is to be dulcified, that the whole Magistery may be obtained. Briefly I say, by the benefit thereof, so great good may be performed as is difficult to be believed, unless any one before he sets about the Work hath beheld the Event. In which at present we acquiesce, yet out of an abundance shewing this, viz. that, whensoever any man hath a mind to subtilize metallick Subjects by a burning Spirit (distilling or subliming them into sweet Salts or Tinctures) he is obliged by no necessity at all, to use no other than Spirit of Wine onely; because a burning Spirit of Corn, or extracted out of other Vegetables, will do the same. But whosoever would without Metals acquire a Sweet medicinal Mercury per se, he must prepare that of the Spirit of sweet Wine; because other Vegetables afford not so much mercurial Salt as may be had from Wine; which is to be kept in mind as a thing worthy of Observation.

Thus have I here clearly revealed as high a Medicine as ever was or can be found in the Nature of things; which no one of the Philosophers before me did ever presume to do. Indeed Albertus Magnus, and his Disciple Thomas Aquinas have written of it somewhat more clearly than others, yet so, as few Readers can follow the mind of them. For they do indeed make mention of Spirit of Wine, yet the Instrument under which it is to be burned, they did not in any wise express, or hint at. Basilius taught that the Instrument was to be made of Copper; yet this kind of Instrument is not every way conducible, but there is some defect in it. As for my self, I long sought with earnestness, before I could find a fit Instrument, in which I might receive this Cœlestial Salt and Mercury. Let others after me also make the like search, till they find. It is not my business at all times, to cast all things at the Feet of the unworthy. For I am forbid by the Fates, having already divulged more than enough. But whosoever is desirous of learning more touching this kind of labour, let him peruse Bracescus in his Treatise of the Tree of Life, touching our mercurial Water, where he may find things enough worthy of note to yield him content. Avicen indeed writes also excellently, but very briefly. Cosmopolita and Neusementius have writ somewhat more clearly in their Books, yet with so Philosophick a Character, as scarcely one among a thousand Readers shall there find what he seeks. More at this time touching this it is not lawfull for me to discourse; but of other things here to be treated of, let every one comment and meditate what he thinks good.

Of the further use of our Salmiack.

In my lately published Treatise of the three Principles of Metals, I shewed how by the help of Proserpina the Wife of Pluto, a tinging Oil of a sanguineous Colour might be distilled from the Vitriol of Mars, and thence be coagulated into a sweet Fusile Stone, by the benefit of which great things may be effected in the Transmutation of Metals and Gems. But what is understood by Proserpina I considerately concealed from the Reader, as well as the Coagulation of the red and white corrosive Oil of Vitriol into a sweet Stone, because at that time I purposed not to publish any thing more thereabout. After that Publication, certain Rivals of our Art came to me very earnestly intreating, that I would also reveal to them Proserpina and my Coagulation of Vitriol: These men by their perswasive Intreaties so softned my mind, as I was freely willing to gratifie them, but with this Condition, viz. that so soon as they had elaborated the whole Work, they should impart to me some small Portion of that Medicine, yet this promise of a thankfull acknowledgment hath not untill this day been fulfilled, wherefore I on the other hand fearing that so great a Secret (viz. how by the help of Proserpina the tinging Oil of Vitriol of a sanguineous Colour, tinging Luna into Gold, might afterward be coagulated into a Fusile Stone) should be exposed to publick view by those, that were so ungratefull to me, was resolved I would my self be the Publisher of so great an Arcanum, knowing always, that the Master is better able to discourse of his own Work, than the Disciple; not in the least doubting, but that by this Revelation or way of discovery, many Alchymists, reduced almost to the extream necessity of Irus, and ready to perish, will be able to recover themselves, and obtain their pristine repute among men. Therefore touching the Discovery of this Arcanum thus take it.

By Proserpina in the afore mentioned Treatise is understood the corrosive Oil of Antimony, or in defect of that Butter of Antimony, which (when added to Vitriol of Mars in like Proportion, and distilled by Retort) carries over with it self the Gold of Philosophers or Tincture of Mars, in form of a thick Oil of a sanguine Redness; which red Oil, when coagulated into a sweet Fusile Stone, will be very available in the Emendation of Metals, especially in tinging Luna into good Gold, as a little after you shall hear. These are briefly spoken touching the Antimonial Proserpina: Here following it shall be shewed by us, how our Secret Sal Armoniack may profitably be used instead of the Antimonial Proserpina, after we have premised the way of coagulating the red Oil of Vitriol into a Stone not corrosive, by help of which Metals may be amended variously. As to the Coagulation of the red and white Oil of Vitriol, and also of other corrosive Liquors, that indeed is very easie to accomplish, but hard to find out. For all Philosophers have very obscurely writ of this kind of operating, in such a Laconick manner: Dissolve and Coagulate. The Solution of Mars into Vitriol is made by the help of common Oil of Vitriol, or else by Spirit of Salt. But the Coagulation into a tinging Stone not corrosive is made by the help of old, cold and dry Saturn, because he it is, that understands how with his own most intent Coldness and Dryness to extinguish all humid coldish Fires, and to change them into hard Stones.

No one of the Philosophers hath writ more clearly touching the Coagulation of mineral Spirits, than Paracelsus, in that Treatise which is intituled the Heaven of Philosophers, being that in which he treats of the Nature and Properties of the seven Metals, and in the Fifth Chapter of Saturn, he thus speaks.

Canon the Fifth, touching the Nature and Properties of Saturn.

Saturn of his own proper Nature thus speaketh.

The six other Metals have cast me out for their Examinator, and have thrust me from themselves out of the Spiritual Place: They have given into my Mansion a corruptible Body, that I might be what they neither are nor desire to have. My six Brethren are spiritual, thence it is, that they penetrate my Body as often as I am burned in the Fire; and together with me they perish in Fire. =Sol= and =Luna= onely excepted, which are cleansed with my Water and wax proud. My Spirit is a Water softning the rigid and congealed Bodies of my Brethren. Yet my Body tends to the Earth; whatsoever is received into me, becomes also conformable to us, and by us is converted into one Body. It would not be profitable for the World, if it should know or could believe what are latent in me, and what I am able to effect. It would be more profitable for the World if it understood that, with me, which I am able to do: Then leaving all Arts of Alchymists, it would use this onely, which in me is, and by me can be done. The Coldness of a Stone is in me; this is the Water, by which I cause the Spirits of the six Metals to be congealed into one corporeal Being of the seventh, that is, to augment =Sol= with =Luna=.

These I have transcribed word for word out of Paracelsus, that by them it might be sufficiently manifest, that he knew how to perform the Coagulation of sharp mineral Spirits by cold and dry Saturn, because touching that he so evidently writes, as he that writes most plainly cannot describe the same more clearly, although there have been very few men, who did rightly understand this Prince of Philosophers, and could by his words learn the Coagulation of sharp mineral Spirits there touched, although in a particular Transmutation of Metals no method more easie can be given than by our Salt of Philosophers, which from red Oil of Vitriol is coagulated by cold Saturn. I will not pass over in silence, what Fruit may otherwise be reaped by the Benefit of this in the Emendation of ignoble and very pretious Stones; because by that kind of labour more profit may be gained by ten Fold, than in the Graduation of Metals into Sol and Luna; for our red Stone exalts all Gems in their Colours, and tingeth white Crystals into all kind of Colours; in which Work, there is not any of the Off springs of the Earth able to do the like. Wherefore the Ancient Philosophers more esteemed this Coloration of Stones, than the Art of tinging Silver into Gold; For such a Stone not onely amends Metals, but also graduates small Stones noble and ignoble, and tingeth them into better shapes and colours. For more excellency and good lies hid in despicable Lead, than any unskilfull man is able to imagine or can perswade himself to believe; because the Inside of it is no other than mere Gold, insomuch as Philosophers have called it Leprous Gold.

So soon as this impure Gold shall be impregnated with the Antimonial Oil of Vitriol, and both conjunctively coagulated together into a red Stone, thence must necessarily be made a Tincture for Metals, as well as for Stones. Much more should here be spoken touching our coagulated red Oil of Vitriol: But to what purpose is it to bring a sample of beautifull Colours before the Eyes of a blind man, being such as he cannot see, nor is able to judge any thing of. [See this Process plain in Proserpina.]

In the seventh Part of the Prosperity of Germany, mention is made of a like Coagulation of sharp Spirits, wherefore I would refer every studious Lover of curious Arts to the perusal of that part. For what are here briefly treated of, are there more copiously handled, as every Reader may find, and apply to his proper Benefit. Time now admits not a more ample Discourse in this place, touching such sharp Spirits of Salt.

A Furthur Use of our Salmiack.

First, vulgar Mercury, by the help of our Secret Salmiack, may be so purified in the space of one Day, as the day following by one onely abstraction of the Water of Saltaberis, it may be coagulated into a red fixed Medicine. Which swift Mortification, Coagulation or Fixation, was highly esteemed by Paracelsus and Helmont. This Mercury, Paracelsus insignized with the Title of Coralline Mercury, and celebrated the fame with this illustrious Praise, viz. that in the whole Nature of things, there was not any Remedy more excellent for yielding relief in the Gout and French Disease; adding, that it recreates the mind of the Artist, because it hath entrance into Gold, and with the same is converted into Gold, and so not a few impoverished Alchymists may again be stored with Riches. But since the Death of this Philosopher, you shall not find that there hath been one or other of the Professours of Chymistry unto this day, who could prepare such a red fixed Mercury; the Reason hereof is, because none of the Sons of Art could comprehend the Water of Saltaberis, by which Mercury is to be brought to a fixed Redness, none I say, untill Helmont, that most learned Philosopher of our Age discovered himself, witnessing that he also could prepare such Mercury, which he insignized with the Name of Horizontal Gold, affirming it would sufficiently supply whatsoever the Physician and Chyrurgeon should need.

In like manner, that most expert Philosopher Nuysementius did write of such a Mercury, testifying, that two or three Grains of it onely being taken in some Consortative, would purge out all Impurities from the humane Body. Indeed Helmont expresseth this in other words, yet by them intimates, that it purgeth out all Filths from the Veins. Behold three famous men, serving instead of the Marpesian Columns of all Hermetick Philosophy and Medicine; for they have excellently writ of this Mercury; yet to the Inventions of these, none of their Successours have added any thing, but have been still and quiet, shunning the labour of preparing an Universal Medicine. During the eight Months I was detained in my sick Bed, by reason of my Infirmity, occasion was offered me of a more serious Meditation of such abstruse things, insomuch as I at length found the Water of Saltaberis, by the help of which I totally fixed Mercury, not indeed as Helmont saith into constant good Silver, but into very good Gold. Whosoever is seized with a desire of succouring the misery of the sick, he will do better for publick good, in using such a fixed Mercury rather for expelling the Cruelty of a Tyrannical Gout, and the French Disease, than for Gold making, unless so far as he hath need to use the same for necessary Aliments.

Whosoever desires to know more of this Coralline Mercury, or (according to Helmont) Horizontal Gold; let him peruse our little Treatise intituled the Seventh Part of the Spagyrical Pharmacopœa, where he may find not onely many Mercurys, which are not inferiour to this, but in many things excel it. Also there you are taught how a burning Spirit may be distilled from all Vegetables, and with such a Spirit, by kindling and burning it, the Mercury of Wine be separated from the Sulphur in flame, and that as a pure Cœlestial Salt be gathered in a fit Recipient, and administred against all Diseases, as a supream Universal Medicine. Also there is taught the way of purifying Mercury, and depriving the same of every loathsome Taste and Odour, in such wise, as it is rendred sweet and pleasant, like to Fire consuming Diseases, and for correcting every Cachexy of the whole Body. In like manner the same teacheth the way of preparing Mercury so, as it offers it self to be ripened by the Secret Fire of Atrephius into the highest Medicine, and that in a short time with little labour and charge.

Hitherto I have variously treated of the manifold Use of our Alcahest; but since this kind of Doctrine may profit Junior Physicians, Apothecaries, Chymists, and other learned men more than Mechanick Artificers; I purpose here to subjoin some other Secrets also, which may be of use to the People, that so our Alcahest may become Onesimus the common Servant of many, and in this manner be verified what in the superior or precedent Treatise is mentioned, viz. that of despicable Urine all men of all Orders, when they will may reap profit, and sufficient Aliments. But, although Spirit of Urine alone, without the help of Oil of Vitriol, or some other Acid Spirit, cannot effect all that is to be performed, yet the labour of making Oil of Vitriol is not to be eschewed, since it is that which may be prepared in abundance with little charge, and almost no trouble. If any one be but a little more skilfull, than a common Chymist, then indeed he may prepare at least four pound for the charge of one Imperial. If you cannot perform this work, Oil of Sulphur offers it self, which is more conducive for preparation of the Liquor Alcahest, than Oil of Vitriol, and in a peculiar Furnace, of an hundred pounds of Sulphur, without any great trouble, you may easily prepare ten or twelve pounds of Oil, and that for a small charge.

Wherefore, whosoever would by the benefit of the Alcahest elaborate any thing to profit, he must first be provided of, and furnished with Spirit of Urine, and that some quantity, and also not a little Oil of Vitriol or Sulphur, ready for future use, that without any delay or hindrance he may happily proceed in his work begun, which without these he cannot absolve. If Spirit of Urine and Oil of Vitriol be to be bought by any one, his Alcahest will be too dear, of it to prepare much to profit, as by the following shall appear.

What is that which Pontanus saith to this? The whole body of Mercury, without any previous Separation of the pure from the impure, may by the help of the Secret Fire of Artephius be totally ripened into a fixed Medicine or Tincture, without any diminution of its weight. Touching which wonderfull fixation, I in my Sick-bed made a small trial, insomuch as now I am obliged to believe what Pontanus affirmed touching such a Secret Fire; openly confessing, that the same Secret Fire is more to be esteemed in Medicine and Alchymy, than all other great Secrets, which have ever been observed by Philosophers. Wherefore now, nothing grieves me so much, as that by reason of my great indisposedness, being always constrained to keep my Bed, I am able to make no further trial of the same.

This Fire converts all venomous Subjects into salutiferous Medicaments; fixeth all things that are volatile; renders all sharp and bitter things sweet and pleasant. In a word, this Secret Fire cannot more properly be compared to any thing, than to Titan or the Sun, whence all things draw their Life and Increase. For that Fire, first of Earth, Water and Air, produceth gross, bitter and harsh Fruits, then ripens them being unripe, and changeth them into sweet and pleasant Fruits, imitating the Sun producing sower Grapes, which it sweetens after its various Operations upon them. The same may be spoken of the maturation of vulgar Mercury, being such as per se (whilst it is as yet volatile) is to be esteemed an immature and bitter Fruit: but as soon as by our Secret Fire its Bitterness and noxious Venome shall be taken away, and it becomes fixed and able to abide the Examen of Fire, it is no longer a bitter Venome, but passeth into a salutiferous Medicament. Hence the worthy Lully cried out; If you dulcifie the bitter, you will have the whole Magistery. Which Dulcification our Secret Fire is able to compleat as perfectly as the Sun of all acid and harsh products of Trees, makes sweet, pleasant and salubrious Fruits. Pontanus witnesseth, that he had laboured in the true matter of the Stone, yet that he erred more than an hundred times, and that he should never have returned into the Royal way of Infallible Operation, if he had not read Artephius, and of him learned the Fire of the Wise. This indeed is a thing to be admired, that almost no Chymist imploys his Care, Study, Meditation and Counsel to seek out and find our Secret Fire, although to it there is scarcely given another like and second in all the things of Nature. Artephius did so clearly describe that Fire, as you would wonder that so few Searchers have ever comprehended his Mind. All other Philosophers, who were partakers of such a Fire, do with Artephius expresly write, that it burns continually in their Glass, and not so extrinsecally, in one degree. Whence indeed it is sufficiently manifest, that the same is not common Fire made of Wood and Coals. Therefore I do positively say, that our Secret Fire, in a short time, is able to transmute the whole of Mercury into a red, sweet and pleasant Tincture, and also to change both humane and metallick Bodies.

Yet further, Touching the most fruitfull Use of our =Alcahest=, bringing great Gain in Metallick Labours.

As we have heard that volatile common Mercury is fixed and rendred constant in Fire, by the help of our Alcahest; so it also in such wise fixeth other Minerals, and volatile Metals, as the same in Cupellating, leave behind both Sol and Lune, not without notable utility. But thence especially may you reap vast profit, if volatile Sol and Luna, extracted by Aqua Fortis out of Sand and Earth, be again totally fixed by help of that, in such a manner, as they in Fire fly not; but yielding, permit themselves to be melted as any other Sol and Lune. Metals, whensoever wrought upon by the help of Aqua Fortis, although they were fixt before, degenerate into another Nature, and are volatilized, so as with a strong Fire of Fusion they fly away to the Owners great loss. As for Example: If you dissolve Lune in Aqua Regia, and upon the same Solution pour common Salt-water, the Lune will be precipitated from the Water in the form of a white Powder, which if with other Water you well edulcorate and dry, you will have a Calx of Lune much more ponderous than the Lune was before. Which kind of increase ariseth onely from the sharp Spirits of the Salt, which the Silver hath drawn into it self so firmly, as by the benefit of Water they could not be totally separated, but remain in it, not onely whilst it is heated red-hot, but also in a strong Fire of Fusion, insomuch as the Lune shews it self not tractable in Fire, as any other Silver, but remains like a Stone in that vehement Fire, so as whilst it is flowing, those Spirits of the Salt carry away much of the Silver with them in fume; and part of it also penetrates into the Crucible. Wherefore such Lune precipitated with Salt, cannot be melted again and made ductile Silver without great loss and detriment, but appears intractable like a transparent Horn, whence also it is by Chymists called the Horn of the Moon; but I in my Writings name this Silver (as being that which is altogether volatile and fusible) the Mercury of Luna.

In the same manner also Saturn may be converted into a Liquable and volatile Mercury, touching the admirable and profitable use of which, I have writ, but not published, a whole Treatise, which is intituled, The Work of Saturn: but of this no more here. The Evening of the Day now approaching, admonisheth us to return to speak of our volatile Lune, and to shew the way of reducing that into fixed and soft or tractable Silver; which indeed by unskilfull Men is supposed to be a difficult Art, but by skilfull Men it is known to be easily effected with the great Utility of the Operator.

But some one may say, what need we about that imploy our principal Cares and Meditations, to render such precipitated volatile Lune into fixed and good Silver, since there are other ways of precipitating Silver from Aqua Fortis, viz. by the help of thin plates of Venus? To such a Man, I thus answer: They who commonly separate Sol from Luna, are in a great measure abused by that way of precipitation with Venus Plates; but they would never use that chargeable Precipitation, if they enjoyed the knowledge of any other more profitable. Chargeable, I say, is such a Precipitation to those that use it, because much Water must be poured into the Solution, for washing away or weakening the force of the Aqua Fortis, that the Lune may the more readily be precipitated by the Venus, and the Aqua Fortis also not dissolve too much of the Venus. By this separation the Aqua Fortis is lost, because it becomes Coppery, and unfit for a new use of separating. For one Mark of Silver costs in Aqua Fortis onely (not reckoning Labour and Workmanship) almost half an Imperial: wherefore our Belgian Refiners think it worth their while, if for separation of every Mark of Guilt Silver, they spend but two Holland Florens, or ⅘ of one Imperial, for otherwise they cannot gain much: Yet some of them will not precipitate their Lune with the help of Venus Plates, and so lost their Aqua Fortis, but by distillation abstract the Aqua Fortis, and afterward use it again. But this abstraction is difficultly performed, and is not void of danger. For the Glass breaking, the Silver is spilt amongst the Sand, so as the whole cannot be recovered again without some damage, and sometimes there is great loss. Wherefore such a way of separating, although you can save part of the Aqua Fortis, yet it is chargeable and also dangerous (when Aqua Fortis is to be prepared in a great quantity, as is wont to be done in metallick Mines of Gold and Silver, and also in Goldsmiths Shops) because it requires a filthy toil, sordid labour, great expence, and a continual tiresome and perillous trouble. I add perillous, and that deservedly; because those Operators, who frequently separate with Aqua Fortis, do very often become Peripneumonick, and diseased in their Lungs, by attracting with their breath the Acrimony of those Spirits into their Lungs, with which sharp Spirits the Lungs being touched, are hurt, and rendred obnoxious to Putrefaction, insomuch as among those Separators you shall very rarely ever find an old Gray-hair’d Master. For such Companions, even in their flourishing Age, are untimely hurried out of this life. But what are these feeble wretches able to doe, in withstanding the great Power of Destiny? Of Golden-Silver, Moniers know not how to make Money before they have separated the Gold from it, how great cost soever they be at for separating the same. About two years since I writ touching a certain Artificial method of separating Gold from Silver in abundance; but because I was taken sick a little after, and have continued discomposed almost ever since, I could not bring that laudable and most profitable Work of Separation to effect.

But afterward this my Infirmity continuing long, and I necessitated to keep my Bed, although troubled with no considerable sense of pain, could do nothing, but onely bend and incline my serious thoughts and meditations upon Nature and Art; then God and Fortune shewed me the way, by which every common Mercury may be fixed and rendred constant in Fire. Which sudden fixation of volatile Mercury, the Deluder of all Alchymists, gave me farther occasion of fixing other volatile Subjects also. But among others, I ordered trial and proof to be made of a volatile Calx of Lune precipitated with salt Water, that I might experimentally see, whether such volatile Silver might not be so bound up, as to suffer it self, like any other Lune to be melted without detriment or loss; the effect of which Trial or Proof succeeded according to my expectation. That indeed is a great Reward of a great Invention, insomuch as it supplies me with sufficient matter of asserting with Archimedes, It is an Invention worth the Milk of an hundred Kine. For this Fixation of volatile Silver will afford a famous Fruit of Utility in Alchymy, and especially in the Separation of Gold from Silver; because such a way the Separation of Gold from Silver may easily be made; viz. there being no need of the Solution of Silver by Aqua Fortis, but it is sufficient if the Silver be onely granulated, and the Sol which is in it extracted by Aqua Regia; because that being done, you will see all the Silver residing in the bottom. And although there should be half an Ounce of Gold in every Mark of Silver, yet you will need no more Aqua Regia, than onely so much as is required for the Solution of such a quantity of Gold; so as a diligent Man, in the space of one day, may very well separate an hundred Marks of Golden-Silver, for the charge of three Duckets. And this artificial method of Separating may not onely be used by the Separators of Gold from Lune, but you may thence also reap greater profit, whensoever you are desirous by the help of Aqua Fortis to extract Silver from Stones, Sand and Clay, and to precipitate the same with Salt: for this way all the Aqua Regis will be saved, that Aqua Fortis by the addition of Salt being turned into Aqua Regis, which will be most powerfully conducent for extracting Gold out of Sand and Stones, and for precipitating by a Mercurial Precipitation of the Gold from the Aqua Regia, and afterward that Aqua Regia may again be used with notable profit for extracting like Gold. Touching which gainfull Extraction, the Seventh Part of the Prosperity of our Country largely treateth. Here my intent was onely to publish an Artificial, and not chargeable way of separating Gold from Silver; which is such a method, as I believe the World never knew before.

* * * * *

Thus this new-invented Work of Separation is a most profitable Compendium, by the benefit of which every skilfull Man hereafter may with a good courage labour, and increase his Goods and Fortunes honestly: for I believe there cannot be invented any new Work more compendious than this we have here alledged, for the separation of Gold from Silver: wherefore we acquiesce in that. But if any one would be more prolixly instructed in this Artificial Separation, let him peruse the above-recited Seventh Part of the Prosperity of Germany, where he may satisfie the hunger of his desires. Here you have the First Appendix on the Seventh Part of my Spagyrical Pharmacopœa: but in the following Second Appendix (God willing) I will discover yet greater Secrets, which may be perfected by our Alcahest, but were never yet manifested to the World. But at this time, courteous Reader, take in good part these few things here premised, and whatsoever excellent thing shall hereafter offer it self, the same shall be presented to thy Consideration.

Therefore, since (as is above declared and shewed) our Secret Alcahest is able to enrich Mortals with many kinds of gainfull Emolument, he is in no wise to be reprehended, that aspires to the knowledge of elaborating so excellent a Work, viz. how he should prepare for himself Oil of Vitriol or Sulphur, and that in abundance for a very small charge: for nothing hinders, but that four or five pounds thereof may be prepared for the charge of one Imperial. I need not mention how Spirit of Urine may easily be had and prepared in abundance, viz. so soon as one shall cause Urine mixt with Quicklime to ascend in a large distillatory Vesica. For if any one shall so prepare his Alcahest, eight or ten pounds thereof, after his work is done, will scarcely cost him one Imperial: wherefore he must needs gain much more, than if he should buy the same of others that sell it, for a great Price. In the mean while I doubt not, but that such a most easie Coagulation or Fixation of Mercury, as is made by help of this Alcahest, will excite not a few of the more unskilfull Readers, to the love of Learning from expert Artists, the Art of preparing the Alcahest in abundance.

A Recapitulation, OR More ample Declaration of the precedent Secrets revealed.

Well meaning Reader,

Here in this Appendix I do indeed treat of very few Secrets, but those are very great, (which may be acquired by our =Alcahest=,) the like of which no other Man before me did ever impart to the World. Now contemplate, and well consider with thy self this swift and not chargeable Fixation of =Mercury=, which so many famous and industrious Searchers have laboriously sought for many hundreds of Years now passed, as is known to the whole World. But the greatest part of them have sought in vain, and with a fruitless and unlucky endeavour miserably lost all their Patrimony and Fortunes, and become the Laughing-stock of other more happy Persons, being themselves Vagabonds, which cast an aspersion of Ignominy on the noble Art of Chymistry, and have rendred the same so odious every-where among the common sort, as no good Man (although he hath by most diligent search obtained some famous Medicine) dares to profess himself the Possessor of any Eminent =Arcanum= in Chymistry, lest he should give any occasion to =Aristarchical= Censurers of defaming him, and calling him a =Gold making Animal=. Assuredly it is very manifest, that in all Regions of =Europe=, and in every Age, have lived such Men most experienced, as have not onely transmuted =Mercury=, but other vile Metals also into good Gold, sustaining every Examen of Fire. But this was done very secretly, lest the Artists themselves should fall into the hands of Tyrants. =Paracelsus=, that most famous Monarch of all Philosophers, Physicians and Chymists, did indeed openly write of the Fixation of =Mercury=, but in a Character so abstruse, as in all my life I never saw one Man who could fix his =Coralline Mercury=, or present it to the sight of sufficient and certain Witnesses, except =Helmont= writing, that he could prepare such =Mercury=, as in Medicine would perform all whatsoever the Physician should have need of. But that the same =Mercury= (as =Paracelsus= testifies of it from his own Experience) enters into Gold and augments that, and exhilerates many impoverished =Alchymists=, restoring them to a more fortunate state; touching these Effects of the same, the worthy =Helmont= made no mention; yet he writ, that he did himself fix =Mercury=, by one onely abstraction of his =Alcahest=, in such wise, as of one pound he had left in the =Cupella= seven ounces of good Silver, which indeed is a famous Work in Chymistry and worth while; but Gold is better. Truly I must needs confess, that I have often tediously laboured to no purpose in this Work, and never could with any profit extract good =Lune= thence, onely I always had a little good Silver. Nevertheless afterward, when I lay Bed-rid, and by reason of my four years sickness, had consumed all my Goods gotten by Medicine, it pleased the most wise God to confer on me so great a Light, at by the Splendor of that I found the Royal way of operating rightly; and now I am able in a very few days to fix any common =Mercury= into a fixed red Powder, which fixed =Mercury= will undoubtedly perform Wonders in Medicine. For =Paracelsus= writes, that the dolorous Gout may be radically expelled by the benefit of the same. =Helmont= subscribes, that the same will perform all a Physician can desire and wish for. Wherefore, if the same be of so great efficacy (for I doubt not the truth of his Assertion) no Physician hath need of any other thing than this; because in what part soever of the World he resides, it will supply him with Aliments sufficient, and he will have no need to expose himself to the ignoble servitude and arbitrement of another, as the greatest part of other Mercenary Physicians are wont to prostitute themselves for hire. For by this =Mercury= onely he may acquire to himself Honour and Wealth enough, although he otherwise perform no great matter in Chymistry. In all Nations are found Men afflicted with grievous Diseases: of which no doubt is to be made, as a little after we shall hear. Wherefore it should be the onely care, study and endeavour of an honest and candid Physician to obtain such a fixed =Mercury=, in the mean while omitting all needless and vain Operations, together with all fruitless Disputes, without any Foundation, touching other unprofitable Remedies. Whensoever this is, there will be no need of =Galenical Medicines=, nor of the vain Pomp of so many withered, unprofitable and inefficacious Herbs, or so many painted Boxes, Pots and Glasses, with other frivolous Expences orderly placed in Apothecaries Shops.

Now let us hear what admirable Effects our fixed =Mercury= is able to manifest in Metallicks. =Paracelsus= writes, that it exhilerates every =Alchymist= reduced to a poor Estate, and hath ingress into Gold, and augments the same. My own Experience of this I am willing to impart to the Candid Reader, as far as I have proceeded hitherto. Therefore let the well meaning Reader know, that I found out this Art of Fixing =Mercury= no longer since than in =March= last of this Year 1667, and began to make proof thereof in the following Month of =April=; and so soon as I had found the Truth of it, I thought good to publish so great an Invention to the whole World. Yet in so short a space of Time, I could not search out all that was to be found, because by reason of my diuturnal Illness I was constrained to keep in my Bed; therefore I hastned the publication of so excellent an Invention, because I feared it would happen that the insalubrious Air of =March= or =April= should be my Death, and so all hope of divulging such a Secret be totally frustrated. Whatsoever I found in the same within that small space of time, I have here communicated.

I three several times perfected the Fixation of =Mercury= in a small quantity, and always found it every time higher and higher, and more and more beautifull. This fixed =Mercury= I cupellated with =Saturn=, but my =Mercury= remained fixed, without any Ingress made into the Lead, insomuch as from it self could give no Gold. Afterward I made another Trial, and then to my fixed =Mercury= I added a little common Gold, melting them into one Mass, I found that this Gold from the =Mercury= had increased it self more than half; the remainder of my =Mercury= had made no Ingress, but remained lying like a Red fixed Calx. Which kind of proof fully satisfied my mind, because the residue of my =Mercury=, which had not entred into the Gold, was not lost, but converted into an excellent Medicine. If it please the most wise God to restore me to my pristine health, as I hope he will in the next Summers heat, I shall not acquiesce in this proof onely, but further try whether I can of this =Mercury= yet make some further improvement. In the mean while I sing Praises to the Immortal God for so noble a Medicine against the dolorous =Gout=.

Thus, Reader, you have my Experience touching the =Fixed Coralline Mercury=. If I find any other more excellent Experiment of this (as I doubt not but I shall) I will ere it be long make thee partaker thereof in a following =Second Appendix=.

Whatsoever I have above prescribed touching the =Mercury= of Wine, as being an excellent Salt, and Supreme Medicine, I did sufficiently explain, except the Instrument to be made for burning the Spirit of Wine, which is not yet sufficiently expressed.

But here it is to be observed, that a burning Spirit extracted from Corn or other Vegetables, in no-wise yields so much =Mercury=, as Spirit of Wine doth, and especially if distilled from rich Rhenish Wine. In like manner also so much =Mercury= cannot be had from any sweet =French= or =Spanish= Wine, as from Rhenish Wine. So soon as by search I found the reason of this difference, I could from any burning Spirit made of Corn, extract as much =Mercury=, as from Rhenish Wine, insomuch as I now (praise and thanks be given to God) can easily be without Rhenish Wine and any other. The supreme Giver of all good Gifts, from his inexhausted Fountain of Grace, hath abundantly refreshed me with good things; let him yet instill more into me, that I may again distill the same into other of his needy and officious Servants, who with me endeavour to publish the Magnalia of God. =Amen=.

But proceeding yet further, we will briefly speak of the =Secret Fire= of ancient Philosophers, being that by which they ripened their Tinctures. Therefore, for a Conclusion, let the Lover of divine and natural Wisedom know, that such a Fire is not made of Wood or Coals, but is a Firey-water, such as gives forth from it self neither smoak nor flame. The same is not hindred or excited by external Fire, but in the Glass, (about the Subject you intend to fix and dulcifie) it always burns in an equal degree, and converts the immature and harsh into sweet and pleasant, fixed and mature; and also converts bitter Venome into salutary Medicine and Treacle.

Therefore, whomsoever God illuminates with so great Light, as to know such a =Secret Fire=, he will no more need to seek or desire any thing in Philosophy and Hermetick Medicine, but will offer up incessant Praises to God, as to the Fountain of all Good, because he will continually be mindfull of helping the Distresses of the Poor, and largely bestow on those Indigent Persons, out of the abundance to him accruing by the benefit of that most noble Gift granted to himself.

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To the Supreme GOD alone be Praise and Glory for ever.

The End of the First Appendix.

THE SECOND APPENDIX TO THE SEVENTH PART OF THE Spagyrical Pharmacopœa.

Wherein is treated of the further use of our secret Sal-Armoniack, for the meliorating of the meaner Metals, and more particularly of the profitable extracting or separating Sol and Lune from Jupiter. With a subjoyned information how by means of the Mercurial Water of Jupiter, Tinctures may be extracted in quantity not onely from Sol, but also from Mars and Venus, and all precious, as well as common Stones; and that (as it were) in a moment, without Fire or any considerable charge.

Faithfully Translated out of the High-Dutch.

Kind READER,

In my foregoing first Appendix of my =Pharmacopœa Spagyrica=, I promised a second concerning the further use of our secret =Sal-Armoniack=, that the ignorant as well as doubtfull might be fully satisfied of the truth. The reason why I rather choose to add two Appendixes to the said seventh Part, than to publish the secrets therein contained, under the title of the eighth Part, is because I have resolved not to go beyond the number 7 (in which something extraordinary lies hid) in any of my Writings. And forasmuch as I have already published six Parts =of the welfare of my own Countrey=; I intend shortly to add the seventh Part, which shall contain clear and full instructions, without concealing the least circumstance or manual operation how every one who is but a little skill’d in Fire, may with great profit extract from Sand and Stones, =Sol= and =Lune=, and thereby get a plentifull livelyhood in any part of the World. I have also at present in hand, the two last Parts of my Treatise of =Furnaces=, five of them being already in Print, that I may in that Piece also compleat the number seven: which two last Furnaces are extraordinary usefull; for in treating of the sixth Furnace I describe that Artificial Refrigeratory Instrument or Alembick, whereby the =Mercury= or Cælestial =Niter= of all Vegetables, Animals and Minerals is caught by kindling Spirit of Wine upon them, by which means the said =Mercury= is separated from its gross Body, and unprofitable part, and becomes highly exalted and purified. Which instrument the Philosophers have always carefully concealed. The seventh part of my Furnaces shall contain the description of a little Furnace in which with a very inconsiderable quantity of Coals and in a few hours, distillation may be performed by Retort, being such a =Compendium= as has never yet been published to the World. In which Furnace also the Tinctures of Metals may with the secret Fire of =Artephius=, or by the proper Agent of the matter of the Stone, in a short time be fixed and maturated. And if it shall please God to continue my Life a while longer, I intend to carry on these my following Works, =viz.= =The Mineral Work=, =the wonder of the World=, my =Centuries=, with other of my Writings, to the seventh number; but before I publish these I intend to Print some other Treatises, =viz.= =Of the second Terrestrial, and third Cælestial Purgatory=, and another =concerning God and good and evil Spirits=.

Now as to the second Appendix, I intend therein briefly, but fundamentally to declare the true gainfull particular as well as universal transmutation of Metals; yet not so, as that every lazy proud Lubber may become Master of these secrets, and thereby strengthen himself in his Pride and Debauchery, by no means: but they shall be so laid down, that those who have attained to some skill of managing Fire, may easily comprehend the same; yea the whole World will, I hope, have cause to rejoyce for this my faithfull Communication. And in case there be any that might not find clear and full satisfaction in this my Appendix they may read my other Writings, particularly those yet to be published, wherein they will meet with a further Elucidation of these secrets.

And as for those my good old Friends who never basely complied with the Enemies of Art and Truth, to them I am (as I always was) ready to communicate a shorter and nearer way than it is fitting here to expose to every Man.

_Of the further profitable use of our secret =Sal-Armoniack= for the Melioration of Metals._

In the seventh part of my Pharmacopœa Spagyrica, I have at large declared how our secret Sal-Armoniack is to be made together with the use of it in the preparation of many excellent Medicines, hitherto unknown. And because therein I did not discover all, I added to it an Appendix, treating concerning the use of the said Sal-Armoniack and other profitable secrets. But forasmuch as the virtues of the said Sal-Armoniack are great and unfathomable, I have thought good to add the second Appendix, which speaks of its use in meliorating the meaner metals. I intend therefore in this writing to discover great things, neither shall the Worlds ingratitude deter me from so doing. I shall begin with Saturn and Jupiter, and afterwards treat of the melioration of other meaner metals, viz. Mars and Venus, how by Art their corruptible and combustible Sulphur may be separated from them, and their purer part, (viz. Sol and Lune which are hid in them) extracted and made visible.

Lead and Tin, to outward aspect do much resemble one another, save onely that Jupiter is whiter, for which reason the Philosophers have called it white Lead, Antimony black Lead, and Bismuth gray Lead; because all of them like Lead, easily melt in the Fire.

Concerning Saturn and Jupiter (being the highest Planets in the Firmament) the Heathen Philosophers have writ much in their Fables: as amongst other things, that Jupiter drove his Father Saturn from his Kingdom, and made himself Master of it and other like Stories; in all which they obscurely hinted to us the transmutation of Metals. For these Poetical Fables though they seem trifling and foolish to those who have not attained to any considerable experience in Fire, so that of one thousand Readers scarce one reaches the true ground of them, (though ’tis known they were writ by men of great learning and experience) yet they whose understanding God enlightens find in them an hidden Treasure.

Now to the end I may not bury the Talent God has been pleased to bestow upon me, but improve it for the good of the World, I shall here discover the melioration of Jupiter and Saturn to the glory of God the Author of all good, and for the use of all mankind, without respect of Persons, whether they be Friends or Enemies: the good and virtuous will without doubt thankfully accept this my communication, and to the ungratefull and unworthy, this my well-meaning discovery of such profitable secrets will but heap Coals on their Heads. Wherefore it shall not repent me though it should come to the hands of my worst Enemies, as being sufficiently contented in this that I am any way instrumental in making known the wonders of God and nature to the World.

Thus in the name of God without envy or repining I proceed according to his command, to do good to Friends and Enemies, good and bad: if the wicked abuse any of these secrets, God in his due time will meet with them, and pay them in their own Coin. Follows now the nature and property of Jupiter and Saturn, according as they have been discovered to me by Fire.

Of the nature and property of Lead.

Saturn is an immature Metal, made up of much gross Mercury and little Sulphur which is impure. Its Salt much resembles Salt-peter, which is the cause of its coldness and easie fusibility. When its Mercury is purged from the impure Sulphur, it becomes like Gold in weight, and may by Art be reduced to the colour and fixedness of Gold. When its superfluous combustible Sulphur and nitrous Salt from whence proceed its ready fluxibility, and piercing and devouring nature are separated from it, all true Philosophers witness that there the Mercury of Lead may be turned to Gold, for they call Lead their leprous Gold. Now as the Leprosie in Man proceeds from a cold moist and over Salt Constitution of Blood, which corroding the Skin and Flesh produces such an abominable Scab upon the Body, especially in those parts where moisture most abounds, viz. about the Nose, Ears, Eyes, &c. but where the whole mass of the Blood is become corrosive, there it spreads over all the Body sparing no part, but filling it with Sores and Ulcers; so as at length where no potent Remedies are used to mortifie this malign corrosive humour, it destroys the Body and Death follows. To cure which formidable Malady, the Ancients made choise of fixed Gold, as not being subject to any corruption, which wise intention of theirs is very preposterously imitated by our Galenists, who when they find that their helpless and unprofitable Medicaments want the desired success about their Patients, and that small hope of saving them is left, betake themselves to Gold, Silver and Precious Stones, for to help at this dead lift. But let such as these remember that they will find it hard to answer these their proceedings one day, by which they onely post their patients out of the World: for what can the stomach of any man, but especially of the weak and sick do with the filings or leaves of Gold and Silver, or the Powder of Precious Stones? can we suppose that the Stomach can draw any virtue from those things, that the most corrosive Waters will scarce touch? But this hath been so often inculcated by others, that it is matter of wonder, that such foolish and fruitless ingredients have not been long since exploded and laid side, being indeed nothing else but the shame and reproach of Physicians; and all that can be said for them is, that they must be well paid for, and so help to make the Pot boil; without doubt when the promised Elias Artista shall come, he will put an end to all this unprofitable stuff, and instead therefore restore true powerfull Medicaments; to which good end I hope my Purgatory of the Philosophers, with the Sixth and Seventh Part of my Furnaces will not a little contribute. Thus it seems Truth must yet for a while be despis’d and oppress’d, till God, the truth it self, be pleased to raise up a mighty Hero to deliver it from Contempt, and Crown it with glory and honour.

It cannot be denied, but some experienc’d Philosophers, as Paracelsus and others have declar’d, that with Gold and precious Stones wonders may be done in Physick, when first they be reduced to potability; but have always condemn’d the use of their compact and fixt Bodies, which are insuperable by Fire it self, and therefore much more by the gentle heat of the Stomach. And indeed if those Physicians, who ignorantly make use of such gross and compact Bodies, did know the living Gold, Silver and precious Stones of the Philosophers, and the due application of them to the sick, they would by this means get more honour, and not be so injurious to their Neighbour, as they are, by exhibiting such unprofitable and hurtfull things for Remedies.

* * * * *

I cannot but on this occasion speak a word of the Leprosie and its cure; which being confessedly a Saturnine disease, may easily be cured by Saturnine Medicaments, such as are Black Lead, the Antimony of Wise men, or Magnesia of Saturn, being duely prepared. But to return to our Lead or Leprous Gold, and enquire how we may best rid him of his Melancholy Leprosie, and instead thereof restore to him a healthy sanguine complexion, which can no way better be done than by evacuating his sharp corrosive blood, or dulcifying of it. For, as has been said, Lead contains a sharp sal-nitrous Spirit, which corrodes and devours all hard things, which the Ancients have intimated by their portraying him with a sharp Sythe in one hand, and in the other holding a young Child, which he devours; wherefore also he is called a devourer of Infants, and a ravenous Wolf. Which ravenous property he expresses to the life, when on the Cupel he devours whatsoever is added to him, and therefore is called an unmercifull Father to his Children, because he devours and destroys them. According to all Philosophers and Astronomers he is the highest and first of all the Planets in the Firmament, upon which account the other Planets and Metals, viz. Sol, Luna, Jupiter, Mars, Venus and Mercury are call’d his Children, though improperly, for they are his Brethren, which he devours, swallows and destroys on the fiery Cupel, except Sol and Luna, which though he swallows as well as his other Brethren, yet can he not concoct or digest them, but is fain to vomit them up again, and they are so far from receiving any hurt in the Stomach of that ravenous Wolf, that they come forth much purer than before, leaving all their filth behind them. So that this devouring Glutton, notwithstanding the corrosive acidity of his Stomach cannot consume Gold or Silver, but robs them onely of their superfluous Sulphur, which is the corrupter of the Mercury in Metals, of which Paracelsus excellently writes in his Cælum Philosophorum, which I have quoted in my first Appendix concerning the use of the Alcahest.

Now that there is a great acidity in Lead, appears from this instance; because when it is melted, it pierces the Crucible, and runs through; and therefore Cupels have been invented, made of Bone-ashes, which he cannot eat through, but sinks like water into them. Yet there are also Crucibles made of Coal-dust and good Earth proportionably temper’d together, which can hold Saturn in Flux for a year together, without ever piercing them: of which more may be seen in my other Writings.

This then is the Nature and Property of Saturn, he contains much, but impure Mercury, and a sharp corrosive Salt-peter Spirit; when he is rid of these, he affords good Gold and Silver, yet not alone and of himself, but with help of his Brother Jupiter, whose superfluous Sulphur kindles the Nitrous Spirit in Lead, and consumes it; so that by this enkindling, not onely the hurtfull Salt-peter in Lead, but also the superfluous Sulphur in Tin are both consumed and destroyed. This being done, if the Tin thus mixed with Lead be driven off on the Cupel, they will yield Gold and Silver enough for a competent livelihood.

If thou would’st be further assured that Lead contains a sharp Salt-peter Spirit, which by no other way can be taken from him, than by his enemy Sulphur, by whose means it is kindled and consumed, the following Experiment will give thee full satisfaction. Onely by the way note, that this consuming of the Nitre in Lead, does very much alter its Nature, making it hard, and of difficult fusion like Iron, so that great Guns may be made of it. Now the Experiment is this: Take of the filings of Lead three parts, of Brimstone in Powder one part, put them into a Crucible, surrounded with Charcoal, so as it may heat leisurely and by degrees; by this means the Brimstone will penetrate the Lead, and mortifie its Nitrous Spirit, which is the cause of its easie fluxibility, and at the same time the Sulphur becomes mortified also, which before was more fluxible than the Lead, but now by its union with the Lead, is very hard to be fluxed. This mortification or induration of Lead, with common Brimstone, affords no Melioration, and is onely here instanced, to demonstrate there is a Salt-peter in Lead, and that Salt-peter and Lead, which both are so very fluxible, do harden and mortifie one another. But now when the Salt-peter that is in Lead is kindled and consumed by the Sulphur that is in Tin, then one Metal meliorates the other, and the hurtfull superfluity of both is destroyed, viz. the Nitre that is in Lead, and the Combustible Sulphur in Tin, from whence necessarily a melioration must ensue.

That Sulphur kills the Nitre in Lead, and makes it hard, thou mayst yet be satisfied another way, viz. Take some ounces of Lead, melt them in a Crucible, and ever and anon cast in a little piece of Brimstone into it; continue this till thy Lead be become hard and influxible, by which means thou wilt be assured that there is Nitre in Lead. And that there is Sulphur in Tin, appears in that when it is joined with Lead, they kindle and consume one another.

If thou desirest yet further to be confirmed, that there is Nitre in Lead, which makes it melt so readily, and fret through every thing; then do thus: Take Lead and melt him red-hot in a Crucible, and immediately he will pierce the Crucible and run out; take another Crucible and put Lead into it also, casting, as soon as it is melted, small bits of Brimstone upon it, which will so mortifie the fretting Nitrous Spirit in Lead, that he will be no more able to pierce the Crucible, but will for a long time continue red-hot in the same.

If this demonstration neither will satisfie thee, that the fretting nature of Lead proceeds from a sharp Mineral Salt-peter Spirit, thou mayst further prove it thus: Abstract from two ounces of filings of Lead an ounce and an half of Oil of Vitriol or Spirit of Salt in a small Retort, in which operation the dry Lead will draw to it the sharp Saline Spirit, and that which comes over will be meer insipid Phlegm, retaining nothing of its former corrosiveness. The distillation performed, take thy Lead out of the Retort, and try whether it be become more sharp by the addition of the said Corrosive Spirit, but thou wilt find that the Lead has taken in the sharp Saline Spirit, coagulated it, and changed it into a sweet Stone, in which no manner of corrosiveness can be tasted or perceived. Now if this be true, that Lead can turn such a strong corrosive Oil into a sweet Stone, we need not wonder that he has a power to coagulate, hide, and make invisible his own in-born Saline Spirit. Concerning which matter thou mayst read more in a small Treatise of mine of the Principles of Metals, wherein speaking of the Coagulation of Saline Spirits, I observe that Lead has the nature and property of Coagulating all sharp and corrosive Saline Spirits. If this instance have not sufficiently instructed thee, thou mayst make another proof thus: Take the fore-mentioned Lead, acuated with Saline Spirits, and melt it in a tripple Crucible with a fire of Fusion, let it be red-hot in Flux, and thou wilt find that in a moment it will run through thy three Crucibles, which common Lead would never do, from whence it is clear as the Sun that the piercing, fretting quality which is in Lead, proceeds from the Saline Spirits coagulated in or with it. Consider well of how great use such a Lead, whose natural devouring Faculty or Sythe is so highly acuated by Art, might be in the work of Transmutation, if we knew to make good use of it. The Philosophers writing of Saturn’s sharp Sythe, express themselves in these words, Falx ejus mordax est, His Sythe is sharp or biting: which how it may be made much sharper by Saline Spirits, has now been said. A further enlargement might here be made concerning Saturn’s Sythe; but it shall suffice at present to have demonstrated, that his easie fluxibility, and fretting devouring nature, proceeds onely from a sharp Nitrous Spirit; which when Sulphur has consumed and burnt away, much Gold and Silver may be separated from him.

Of the Nature and Property of =Jupiter=, what he wants, and what he hath too much of, and how his noxious superfluities may be removed, so as on the Cupel he may yield his hidden Gold and Silver.

Tin by the Heathen Philosophers has been appropriated to the Heathen God (or rather Planet) Jupiter, who has the next place in the Firmament to Saturn; is by the Miners called White Lead, and like it melts with a small heat, and easily unites with his Brother Saturn, continuing together in a moderate heat; but they no sooner become redhot, but their Brotherly love is changed to enmity, not being able to endure one another in a strong fire, but each striving to get loose from the other, which yet cannot be without the loss of one or both of their lives; so that this their combat may well be compared to the fighting of the Peasants in Lapland, whose custome is when two of them are highly incensed against each other, to suffer themselves to be tied fast together, so as they cannot fly back or run away, and then fall to cutting and slashing one another so long with their knives, till the Death of one or both of them follows.

But to return from whence we have digressed. That Saturn and Jupiter are Brothers, the Heathen History informs us, relating that the four Brothers, Saturn, Jupiter, Neptune and Pluto, their chief Gods, fell into discord amongst themselves which of them should be the greatest; which contest of theirs was at last by the mediation of the other Gods composed, they agreeing to divide the Empire of the World between them. And though Saturn were older than his Brother Jupiter, yet was he fain to content himself with the command of the Earth, whilst Jupiter took upon him that of Heaven, Neptune that of the Sea, and Pluto the Dominion of Hell. Which Division will not at all seem strange to those that understand Nature, who find that each Brothers lot was very correspondent and comporting with their nature. The Nature of Saturn much resembles the Earth, and he makes all things that he takes to him like the Earth; as appears from the fore-mentioned contest with his Brother Jupiter. But Jupiter, because inwardly he is very sulphureous and fiery, therefore is the Government of the fiery Heaven properly deputed to him, leaving Saturn to dig and moil in the Earth: Wherefore also the Ancients have represented him with a Spade in his hand, thereby intimating his Property of digging through or piercing all things: whereas they figured Jupiter with Thunder bolts, and fiery Lightning-flashes in his hand, whence came that Proverb, Procul à Jove, procul à Fulmine; Far from =Jupiter=, far from his Thunder-bolts.

Now that Tin contains much Sulphur, may be thus experimented: Take the filings of Tin and powder’d Nitre, mix and put them into a Crucible over the fire, and they will kindle and consume one another, so as nothing will be left in the Crucible. Or it may be tried thus: Melt some Tin in a Cruce, and when ’tis red-hot, cast in some Nitre upon it, which kindles the Tin, the flame carrying part of it away, and the rest is burnt to dross or fæces. But not to insist on this, it being very notorious that the greatest part of Tin is nothing else but combustible Sulphur, the remaining part being a solar pure Mercury: so that when this Sulphur is by art wholly separated from its pure Mercury, the same is easily ripened to Gold, by being joined with cold Saturn, which the following Praxis will abundantly make out.

’Tis worth our noting here, that this Sulphur of Tin doth not burn away, when the Tin without any addition is put to the fire, but doth then in the heat seize and lay hold of its own Mercury, burning and reducing the same to Ashes, which are very hardly to be reduced to a Metal without some addition: neither will Lead join with these Ashes, but thrusts them out from him, turning them to a white Glass; which is the reason why so few are found, who with profit can separate the Gold and Silver which is in it. Paracelsus in his Cœlum Philosophorum saith expresly that much Gold and Silver lies hid in Tin. We read also of others that have had the Art of it, and have thence extracted great treasures of Gold and Silver; amongst others Bruschius in his Description of Fichtelberg, gives us the History of a Citizen of Eger, on the Borders of Bohemia, some few miles distant from the City Nurnberg, who had the skill of separating the Sol and Lune which is in Tin to great advantage, having been enabled thereby not onely to build an Hospital and Church in the said place, but also richly to endow the same for the maintenance of twelve old Men and three Priests in the said Hospital. This Person, whose name was Sigismund Wan, suffer’d this Art to die with him, but withall left a Prophesie behind him that the said Art 200 years after should rise again, and be made known to the World. Which Prophesie though Bruschius in his foresaid description make no mention of, yet is undoubtedly true: and there is a Book in Manuscript, which is very common amongst the Miners and other Artificers belonging to the said Fichtelberg, which I have seen, and read in it the said Prophesie, though at that time being young and unexperienc’d in the nature of Tin, I little minded it. But since God has been pleased in this my far advanced old Age, without any thing of my seeking, out of his meer grace and mercy to reveal the said Art unto me, it hath given me occasion to call to mind what formerly I had read, and put me upon reading the said Book over again, where I found that his Prophesie was exactly fulfilled, for this Sigismund Wan died in the year 1467, from whence to this present year 1667, are just 200 years. This Prophesie being thus precisely accomplished, I thought fit to set down some part, of the said Bruschius his Relation, from whence it appears that God doth often impart such skill and knowledge to good and honest People, whereby they are enabled not onely to supply themselves, but also to make liberal Provision for the Poor. The words of Bruschius are these, Wohnsiedel has no extraordinary Buildings, besides a stately and richly endowed Hospital, which was built in the year 1467, by a Citizen of the place named Sigismund Wan, though at the time of his building the said Hospital, he was a Citizen of Eger. He had to Wife a Venetian Woman called Barbara, who had great skill in Alchymy, and in particular the Art of separating Gold and Silver from Tin, by which means he became very rich, and having no Children, built the said Hospital, constituting the Magistrates of Eger Guardians of the same, left them a great Summ of Money, with the Interest of which they maintain twelve old Men, and three Priests. Near the said Hospital, is a very fair Church built by the said Sigismund, where to this day a Picture is to be seen, containing the Pourctratures of the Founder and Foundress of the Church and Hospital, with the time and hour of their Deaths. This Sigismund lived at Eger the latter part of his life; and wrought his gainfull Work in the same House, wherein at present dwells Andrew Griffen.

Thus far Bruschius, from whose Relation it appears that there have been those who from the meaner Metals, and particularly Tin, have been able to separate Gold and Silver with great gain, so as to procure great riches thereby. We find also that in those times charity was more exercised than at present, when men instead of building Hospitals, are rather ready to convert them, with their Revenues to their own use. For which wickedness of this Age, God seems to withdraw his blessing from the Earth, so that Mines do not so much abound, nor are so rich by far as formerly. How many places in Germany have we known blest with Gold and Silver Mines, as also with Lead and Tin Mines, containing much Gold and Silver, of which nothing is to be found now? And this same Tin Mine from whence Sigismund Evan extracted so much Gold and Silver, has now for near 200 years yielded no Oar at all. About the same time also there was a very rich Gold Mine, in an adjacent little City called Gold Granach; which is in like manner wholly exhausted and lost. In the same Gold Mine, Antimony, also which is the Root of Gold, was found in that quantity, as from thence it was transported to all parts of Europe, but now very little of it is to be found there, and that which is found, contains no Gold at all, whereas that which was digged there before did abound with it. In like manner the Hungarian and Transylvanian Mines of Antimony so rich in Gold, which flourished about 200 years since, are now quite spent so as no more Antimony is to be found there. Since which time the rich Silver Mines in Jochems that have been discoverd, which yielded an incredible quantity of Silver, but did not continue long so, God, for the ingratitude and wickedness of men suffering it to sink away; of which many more instances might be given but these shall suffice.

But to return to our interrupted discourse. ’Tis well known that all unripe Metals, when by the violence of Fire they are melted and separated from their Oar, do send forth a poisonous Arsenical Exhalation; yea even after they are wholly separated from their Oar, they cease not to exhale poisonous fumes, though not comparable with those they send forth when they are first melted from their Oar: as appears particularly in Tin, for if Wine be over night put into a new Tin Pot, it will give a Vomit the next morning. Copper also does the like; but Lead not so much, or rather nothing at all: whereas Iron gently purges downward, is wholsome and opens obstructions; for Iron is onely endowed with a fix Sulphur, and contains no Arsenick, as Tin doth. Gold and Silver contain neither Sulphur nor Arsenick, and therefore the Wine that is put into them is not at all changed.

Seeing then that Tin has some Arsenick joyn’d with it, which causeth the foresaid alteration in the Wine, whereas in Gold and Silver it is not changed at all, because they are free from all fœtid cumbustible Sulphur and Arsenick; if we desire to rid Tin of its poisonous quality, and make it like Gold and Silver by removing its superfluities, we must do it by Art. We see that Mercury of it self is no Poyson, but becomes so when sublimb’d with Salts or otherwise joyn’d with them, by which means it becomes poisonous and volatile. This is notorious, and all Chymists believe and acknowledge it, and we have as much reason to believe, that the same is the case of Arsenick and Cobalt, viz. that Arsenick would be no Poyson of it self, but by reason of some saline Spirit joyn’d with it in the Earth. We find also that Arsenick when it comes first out of the Earth of a grayish colour is nothing near so poisonous, as it becomes afterwards by being sublimed with Salts, for to make it white and transparent. For though Salts in themselves be not poisonous, yet when Minerals are in certain ways prepared with them they turn them to Poisons, for every volatile Mineral that is joyn’d with saline Spirits is poisonous, but when the same Minerals are fixed, they lose their poisonous quality and become good Medicines, as may be seen in Arsenick, Cobalt, Orpiment and other poisonous volatile Minerals, which being fixed, by running them down with Salt-peter, may safely be exhibited against several Diseases. Which being so it will be easie to infer, that if we can fix the volatile Sulphur and Arsenick which is in Tin, we shall not onely take away its Poyson and make it medicinal, but also make it like Gold and Silver.

Let this then be laid as a sure foundation, that corrosive saline Spirits are the causes of all Poyson, making fix matters to become volatile and poisonous, and consequently that volatile immature metals, as Lead and Tin, when their corrosive Spirits are mortified or driven away, become fixed. It is well known that the combustible noxious Sulphur of Metals, is the sole cause of their imperfection, and that this combustible Sulphur has no greater enemy than Salt-peter, by which it is kill’d and destroyed, and yet no better Friend neither, which though at first sight it may seem contradictorioy, yet is very true; for when the Niter does consume the cumbustible Sulphur, it is indeed its enemy, but when by this Consumption of the naughty Sulphur, the incombustible solar Sulphur of Tin becomes purged from its heterogeneous mixtures, we shall find that indeed Niter is the friend of Tin, as setting the solar Sulphur of Tin free from the captivity of its noxious Sulphur, so as now it can unite with Gold and Silver, and become such it self, which before was impossible. Thus we see that the consuming and mortifying of the superfluous Sulphur, is the life and deliverance of the incombustible Sulphur, and the corruption of the one, the regeneration of the other. To which purpose Paracelsus speaks excellently, saying that Corruption makes things perfectly good, for by means of it the evil that hides and absconds the good, being taken away, the good manifests it self; Which is very true of Tin whose solar Sulphur being hid and held by its noxious Sulphur, the same must be taken away, before Gold and Silver can be extracted from it. Which separation of the combustible from the incombustible Sulphur, must not be done with common Niter, which is too vehement for the nature of Tin, and would destroy the good with the bad, but a more mild and proper Salt-peter must be taken, viz. that which is hid in Lead, which is powerfull enough to kindle and consume the superfluous Sulphur of Tin, and set its solar Sulphur free, as will appear from the following Process.

When therefore thou art minded to set upon this gainfull particular, and together universal Work, I would not have thee to be too covetous nor to begin with too great a quantity of Tin in hopes thereby to become rich of a sudden; but advise thee to begin with onely two or three pound of Tin, and try whether the Art be true or no, and if true what gain may thence be expected. And if thou find’st it to answer thy expectations, thou mayst then work in as great quantities as thou pleasest, but if thou find’st that thou canst not bring it to the desired end, thou must be content to go to School a little longer, and learn to be more a master of Fire; or else leave it off altogether concluding thou art not predestinated to this Work. It is not enough to think thou canst do it, thou must have the Art of it, else thy thinking will little avail thee. What I write here, is no other than the truth, of which the Reader may assure himself.

A Process for to separate Gold and Silver with great profit from Tin.

Set on a Cupel under a Muffel one, two, three pound more or less of Lead, let it be red hot, then cast into it half an ounce, one ounce or an ounce and half of Tin, and you’l see the Tin mount above the Lead, and the Sulphur of the Jupiter will kindle the Salt-peter of the Lead, and turn to yellow Ashes, which still must be taken away with an Iron Instrument for that purpose, as long as any of the said Ashes, mount or appear on the surface of the Lead. When no more Ashes appear, then cast in a fresh quantity of Tin as before, turning the same to Ashes till no more rise. Continue so long with the incineration of fresh Tin, untill all the Lead and Tin be turned to Ashes. Then mix these Ashes with half as much of our secret Sal-Armoniack, and by Retort distill the Sal-Armoniack from it, which may serve again for the same Work. In this Distillation the Sal-Armoniack, draws to it the Sulphur of the Tin, and turns it to Fæces, and the pure part of the Lead and Tin are left in a Regulus at the bottom, which after Distillation may be beat from the Scoriæ: and because the Regulus of Lead in this operation proves somewhat flat and platy, we may lay it cross on an Anvil, and strike it crooked with an Hammer, and so the Scoria will fall from it, which are carefully to be kept, as being of good use, which will appear hereafter. If we desire to make a better separation of the Scoriæ from the said Regulus of Lead, we may put the said Regulus with its Fæces into a Crucible, and having given it a Fire of Fusion, pour out the Regulus into a Cone, and the Scoriæ will abide in the Cruce, as being of more difficult fusion than the Regulus. This Regulus of Lead, must again be set upon the Cupel, and when red hot, we must put Tin to it as before, incinerate the same and gather the Ashes, then mix them with Sal-Armoniack, distill and separate the Scoriæ from the Regulus as before. This labour must be so oft repeated till all the Lead and Tin be turn’d to Ashes, which will be in three or four times, after which onely a small Regulus will be left, which we must refine on the Cupel like other Lead, and thus the Gold and Silver which was in the Tin, will be left on the Cupel, which must be granulated, and the Gold and Silver separated from each other with Aqua Fortis.

The Scoriæ proceeding from this Work must not be despised, being more worth than the Gold and Silver which are left on the Cupel. This work being well performed, every pound of Tin will yield some Crowns in Gold and Silver, which richly pays both cost and pains. And he that has the skill to prepare the said Sal-Armoniack by a compendious way, may expect the greater profit from this Work. The Sal-Armoniack which comes over by Distillation, will serve for the same purpose again, nothing of it being diminished, but what abides with the Scoriæ, which by making a Lye of the Scoriæ may also be saved, by which means a wonderfull Salt is obtained, which abounds with many and great virtues; concerning which we intend (God willing) to treat at large in our third Appendix. I had intended indeed to speak of it here, but I find this Appendix is grown too big under my hands; and therefore shall refer the superlative great virtues of the said wonderfull Salt to my Third Book. Yet to the end, that the Lover of Art in the mean time, till my Third Appendix be published, may not altogether be ignorant of what great things may be performed by it, I have thought good to inform him, that I have often in my other Writings made mention of this Secret Sal-Armoniack, yet concealing its preparation, viz. in my Book of Dialogues, speaking of the Preparation of the Lion’s Blood. In my Treatise of Elias Artista I have called this Salt, Salt of Art, as also the Bishop and High Priest of Metals, and there at large informed the Curious, how by means thereof they may inseparably conjoin Gold and Silver. In other of my Writings I have given it other names. This wonderfull Salt of which I have treated in my Book of the Three Principles, shewing it to be that wherewith Jupiter changed him self into a golden shower, and got entrance through the Tiles into the strong Tower where Danae was shut up, thus beguiling her, and begetting on her Perseus the Destroyer of the Sea-Monster, and Deliverer of the Beautifull Andromeda, whom he took to Wife; and afterward vanquished the Gorgones, keepers of the Golden Apple bearing Orchard, &c.

This our Salt of Art is the Secret Chalybs of Sendviogius, wherewith he extracts the Tincture of Gold, and of it prepares the tinging Stone of the Philosophers. This our Salt of Art is also that Juno, to whom (as Virgil relates) the Golden Bough broke off by Proserpina from the Dark tree is consecrated: of which I have elsewhere treated more at large. This Salt also is our Proserpina the Goddess of Hell and Wife of Pluto, and is much more ready and handy in breaking off the said Golden Bough, than that Proserpina which by Distillation (with great toil and labour) breaks off her Golden Branches: for this our Proserpina performs it without fire, or any trouble to speak of, and offers it up to the Goddess Juno. Which ingenious and profitable Work I intend (God willing) to set down in my Third Appendix; wherein I shall communicate to the World a perpetual Minera of Gold and Silver, which every one without any great pains may in stillness work in his own house: For there is no easier way to extract the hidden Gold from all Metals in quantity and without fire, than by means of this our Goddess Juno, or Jovial Proserpina.

Let the Reader who desires to know further of these Poetical Fables, read the ingenious Ovid, and others who make it their business to treat of them: and in reading he will observe, that Jupiter is by them represented to be the God of Fire and Lightning, and Juno his Wife and Sister the Goddess of the Air; whence we may gather, that by the word Juno is to be understood a spiritual volatile moisture and watry Jupiter. Now the Artist who has Juno for his Friend and Advocate, may easily obtain from Phœbus great Treasures, as well for the health of the Body, as of outward Riches; and this is so easie to be done, and with so little charges, that I dare not be so bold to write more of it, lest the wicked and unworthy should smell out the rest.

Now forasmuch as this Appendix is swoln to a bigger bulk than I had intended, I shall refer the melioration of Iron and Copper, by means of our Secret Sal-Armoniack to our Third Appendix. And shall onely say thus much at present, that these two despised Metals, do afford more profit, and with less charge and trouble than Lead and Tin; which Process I intend to communicate in my next Appendix.

If any find the trouble and charges of Preparing our Sal-Armoniack too great, he may attempt the Work with common Sal-Armoniack sublimed; and if that do not fully answer his desire, he may afterward prepare ours, or get it of those that make it in quantity. If it please God that I live over next Summer, I intend my self to work this profitable Process of extracting Sol from Tin; as also to extract the Tinctures of Copper and Iron with our Alcahest, in great quantity, and to give the over-plus of Profit to the Poor for a Memorial to the World. In the mean time I have here at large declared how the superfluities of Lead and Tin are to be removed, in order to the separating of the Gold and Silver contained in them; and this without concealing any of the Manual Operations thereto belonging: though I question not but many who may attempt the same, will by mistaking some Point or other fail of their end. Above all, great care must be had that the Tin be not mixed with Copper or Regulus of Antimony, which will make the Ashes hard and irreducible; the Sal-Armoniack also must be well prepared, sharp and penetrative, that it may work upon the Tin-ashes, and make them fluxible and reducible to Metal. Neither must the Tin-ashes be suffer’d to lye too long on the Lead, but continually be taken away, for otherwise they will become hard and influxible. In a word, ’tis practise onely and experience can make a man Master of this Work, it being impossible to set down all particulars so clear and distinct, as that the unexperienced may not easily mistake. In case therefore this my Appendix should seem too dark to any one, let him have patience till my Third Appendix be published, in which I intend to communicate a much more easie Process for extracting Gold and Silver out of Lead, Tin, Iron and Copper.

There is also a way of turning fine Tin alone by it self into Ashes, by stirring it continually in an Iron Pot over the fire, which Ashes must be reduced with our Sal-Armoniack, and then turn’d to Ashes again and reduced, which must be repeated till the greater part of the Tin be turned to Scoriæ, and the Gold and Silver melt down to a Regulus, which being tested, leaves behind the Gold and Silver which was in the Tin, and the remaining Scoriæ, or Dross, are of greater value than the Gold and Silver it self. For he who knows to make use of these Fæces as a Magnet to attract the Gold from metalline Solutions, will get great profit thereby; the said Fæces being a main cause of my publishing this Treatise, because of their great and profitable use both in Physick and Alchymy; forasmuch as with their help not onely Gold and Silver, but also true Universal Tinctures may be extracted from Stones and Metals: So that he who knows the use of these Jovial Fæces may not onely richly maintain themselves, but also liberally communicate to the Poor. If God continue my life, I intend to undertake this profitable Work my self, and thence make some provision for the Poor; for I have already taken my leave of this wicked World, expecting with patience an heavenly Guide to conduct me to life eternal, which I earnestly pant after.

A =Corollary=, or Supplement to the foregoing =Appendix=.

We have seen in the foregoing Treatise, how with the help of Lead, the Gold and Silver which is hid in Tin may be extracted with our Secret Sal-Armoniack; which after it has separated the said Gold and Silver, doth still retain great virtues, as being become a true natural Magnet, able without much trouble or fire, to extract not onely from Gold, but also from the gross bodies of Iron and Copper their purest Tinctures, which in them are better, and in greater quantity than in Gold it self. Which Solar Magnet few Philosophers have known, or the use of it. Our Cosmopolita writes most clearly of the same in the following words: There is a Steel which can extract from the Rays of the Sun, that which many have sought and not found. And again, If our Steel copulate eleven times with Gold, the Gold thereby becomes weakned almost to death, and the Steel will conceive and bring forth a Son more famous than his Father. Nuysement also speaks of this Magnet, but sparingly and darkly, and Paracelsus yet more obscurely. Others who had the knowledge of it, make no mention thereof at all; fearing, ’tis like, lest the Art might grow too common, and be prostituted thereby: but without cause; for though a Man be able to extract the Tinctures of Metals, yet hath he not therefore the whole Art: for though the said Tinctures be of great use for the cure of all diseases, yet can they not display their virtues upon Metals, till they be fixed with Gold, and have obtained metallick ingress: but in Physick, as was now said, they are very usefull, before their fixation, and especially those which by our Magnet are extracted from Mars and Venus, for they purge all that is hurtfull out of the Body, not weakning as common Purges do, but strengthening it. They also purge by Sweat and Urine, and still all inward and outward Pains procure sweet rest, by reason of the Anodynous quality hid in Mars and Venus. So that these Tinctures of Mars and Venus before fixation may be used against all diseases with assurance of good success; and when fixed, they turn Silver into Gold. For our Magnet robs the Dragon (viz. Aqua Fortis, wherein Mars and Venus are dissolved) of the Golden Fleece he is keeper of, and, like another Jason, brings home the same, and with it restores his aged Father to youth again, and procures to himself vast and unmeasurable Riches. For these Tinctures do great wonders in both faculties. It is not long ago since I took some grains (which I had left of a former preparation) of one of these Tinctures, to see if thereby I might be somewhat refreshed, which indeed did perform all that could be expected from it, but having no more of it could not perfect my cure. Since which time I have had a great longing with the first occasion to prepare some more of it, because I found that upon taking that small quantity, my bald head began to be cover’d with black curl’d hairs, from whence I am verily perswaded, that had I had more of the like Tincture, it would have wholly renewed me; and therefore shall not be wanting to make use of the first opportunity to prepare more of it, both for my own health and that of others, and publish the wonderfull works of God throughout the whole World. And forasmuch as God of his free Grace has been pleas’d to bless me with the knowledge of this best and most powerfull of Medicines, though by reason of my weakness I am forc’d to keep my bed, and must patiently wait, till it shall please God to put me into a condition of preparing the same; yea though Death should prevent me from ever doing it, yet shall this be my satisfaction, that I have here informed the Lovers of Art, what wonder-working Tinctures lye hid in these despised Metals of Copper and Iron, and which may so easily with our Jovial Magnet be extracted.

But let him that undertakes to work with our secret Magnet, take heed that he do not make it too strong, lest instead of a Tincture, he draw the gross Bodies; for it often happens when the Magnet is too strong, that, together with the Tincture, it draws the gross Body, and especially of the Homogeneal Metals, in which the Tincture is so closely united with the Body, that it is very hard to separate them. A common Magnet draws Iron, together with its Tincture, but without separating the one from the other; but our secret Magnet draws from Iron (its Body being first opened) the Tincture onely, leaving the gross Body behind, because Iron and Copper are Heterogeneous Metals, in which the Tincture is easily separable from its Body, whereas Gold, which is Homogeneal, doth not readily part with his Tincture, the Body following its Soul or Tincture. Yea a common Magnet draws the whole Body of Iron, without separating the Tincture, even then when by Nature it is made Homogeneal and fixed like Gold: as we see in Granat-stones, which are rich in Iron (as those are which are brought to us from America, and especially from New-France, some in great pieces and others small like Sand) that they are greedily attracted by the common Magnet: and yet no Iron can be melted from them, forasmuch as neither Fire will flux, nor corrosive Spirits dissolve them; but their Tincture may easily be drawn from them according to the way I have set down in my Book of the Three Principles. In America are found great Mountains of such small Granats, which being Homogeneal, will not yield to Fire or Stygian-waters. And now lately I have seen some Mineral Earths and Stones brought from New-found-land, of which there are whole Mountains there, which never any Man that I know could make any profit of, though it be certain that every pound weight of them contains half a Crowns worth of Gold and Silver. But we need not trouble our selves to seek for Treasures in other Countries. God having furnished all parts of the World (none excepted) with Subjects that afford good and abundant Tincture, onely the Art of drawing them forth is wanting. We do not stand in need of Gold for to extract its Tincture, because we may have one as good from Mars or Venus, and with much more ease.

* * * * *

But if any Man has a mind to draw the Gold from such Waters, wherein it is imperceptibly scatter’d and dispers’d, let him put a small quantity of our secret Magnet into the said Water, and he will see all the said Gold presently gathered to it, and reduc’d to Visibility and Corporality, with great profit to the Artist. And because many such Waters abounding with Gold and Tincture, are found prepared by Nature to our hands, without charges or trouble, this short information here may to the skilfull open a door to great Treasures.

* * * * *

But to proceed and shew that there are such Magnets wherewith Tinctures may be extracted; and here first of all I will instance in my Jovial Sal-Armoniack here described, whereby the Tin turn’d to Ashes is reduced; for when the same Sal-Armoniack, impregnated with Tin, is dissolved in Spirit of Salt, it becomes such a Solar Magnet, which can and does extract the Tinctures from the Solution of Metals. For when a little of this Sal-Armoniack Water is poured upon the Solution of any Metal, shaken together, and set aside, the Magnet, as in a moment, attracts all that’s good in the said Solution, whether it be Gold or Tincture, to the bottom of the Glass of a purple or blood-red Colour, and the Solution becomes white. And yet there are many Magnets which are better than this of Sal-Armoniack impregnated with Tin, extracting the Tinctures from Metals with more ease, and better than that. The reason why I onely make mention of this, is, because it is the product of the Work here described, viz. the extracting Gold and Silver from Tin. And to the end I may evidence to all, that the said Magnet is of greater value than the Gold and Silver, which is got from the Tin; I shall say thus much, that it is impossible for the ignorant to believe of what great advantage this Magnet is to those that understand the use of it: for not onely may Universal Tinctures be extracted therewith for curing the Bodies of Men and Metals, out of Metals and Stones, and that easily and without charge; but it can also extract much Gold from those Metals and Stones, in which much volatile and spiritual Gold is hid, viz. Iron, Copper, East-Indian Zink, &c. and amongst Stones the red and yellow Pebbles, which are almost every-where to be found. Concerning which extraction of Sol from Sand and Stones, I have treated at large in my Seventh Part of the Prosperity of Germany. Now that our Magnet draws to it all Colours and Tinctures, not onely from Stones and Metals, but from Vegetables and Animals, and doth highly exalt the same, may thus be proved: Dissolve one ounce of Gold in Aqua Regis, pour the yellow Solution into a pound of common Water, and this yellow Colour will no more be perceived, then pour also some of our Magnet into the said Water, and all the Water will become blood-red, and being set aside, the Gold, which the Magnet hath attracted, falls to the bottom, highly exalted in Colour, and the Water remains white, having lost all its Gold, and may be used again for the like extraction of Gold or Tincture out of Stones and Metals in infinitum, without any impairing of its strength; so that I may well say, that never hath a more profitable invention been communicated to mankind.

Dost thou desire to experience what our Magnet can doe in extracting the Colours of Vegetables and Animals? then proceed thus: Boil Brasile wood, Turmerick, or any like Vegetables in Water till it be coloured, filter it, and pour a little of our Magnet into the colour’d Water; shake it together, and the Magnet will draw all the colour from the Water to it self, which falls to the bottom in form of a very subtil Powder; the Water being decanted, and the Powder dried, affords an excellent colour for Painters; Brasile wood a brown red, Farnabock a light red, Dragons-blood a bright ruby colour, Turmerick a yellow, and Indigo a curious Sky-blew. Animals, as Cochenille, &c. may be proceeded with in like manner, and will afford far better Colours than they can of themselves, because our Magnet (as hath been said) exalts all Colours whatsoever. To try this thy self, thou may’st according to my foregoing instruction prepare it, and so find by experience the wonders it will perform in extracting the Tinctures of Metals, Stones, Vegetables and Animals; which if thou dost, thou wilt find more than I have here set down. And if thou hast no time to prepare the Magnet thy self, thou mayst have it of those who prepare it in great quantities: For because this wonder-working Magnet can do such great things, I have communicated the preparation of it to a very honest friend, to the end he might make it in quantity, and vend it for the good of the World, at a Rix-dollar per Pound. With this Magnet Wool, Linnen, Silk, Bones, Feathers, &c. may be dyed or painted far more fair and lasting than any other way now known: Chymical Physicians, with the help of it, may prepare the true Quintessence of Metals and Stones for the cure of all diseases: and it will assist the Philosophers to extract Universal Tinctures from all coloured Stones and Metals, with which they may throughly and lastingly tinge white metals to Gold, and Crystal to Rubies, Saphires, Jacinths, Emeralds, &c. according to their pleasure.

In a word, he who has this Magnet and knows the use of it, needs not to read any Chymical Books for all in all is comprehended in it, as in a short time will be manifested. This Magnet is so great a Treasure that the vastest Volumes cannot contain all its virtues, it is serviceable to all men; yea no subject can be found in nature, that can produce such wonderfull and usefull effects as this our secret Sal-Armoniack. Great Books have been written concerning the common Magnet which onely draws Iron, though indeed its nature and properties be also very wonderfull; for without it there could be no sailing by Sea in the Night time, whereas now it is all one to Marriners whether they Sail by Day or by Night: but how much more highly is our magnet to be esteemed, which not onely points out to Philosophers, Physicians and Chymists, the right way through the vast and wild Sea of Chymical Operations, to their desired Port, richly laden with the best of Commodities Gold and Tinctures, but also directs Mechanicks to new ways and inventions of obtaining wealth, never before known.

Indeed as there is a great difference between Mars and Jupiter, so also between these Magnets which partake of their natures. The common martial Magnet guided Christophorus Columbus to America, that new World abounding with Gold and Silver, besides many other profitable Commodites, but all this in a way hazardous and full of danger, many thousands having lost their lives as well by Sea as by Land in endeavouring to obtain these riches. For Mars with his Magnet onely loads and perswades to War and Blood-shed, whereas the friendly and peace-loving Jupiter, with his benign Magnet stirs up none to evil but onely to good, and directs us to a Land much more abounding with Gold than America, whence we may fetch the same in peace and quiet without fear of War or Blood-shed, and to the glory of God make known his Works of wonder to the ignorant.

And thus much shall suffice to have spoken concerning the extracting or separating of Gold and Silver from Tin, and the easie extraction of Tinctures from Stones and Metals, by means of our secret Sal-Armoniack. Now for a Surplus, and to pleasure the Sons of Art, I’ll take one turn more in the Philosophick Garden and gather some fair Flowers, to make a Garland in honour of the Adepts, that they may wear it in remembrance of me. The first of these Flowers is the white Lilly, the second the blew Violet, and the third the deep Purple Amaranthus, being the chief that grow in our Garden, of which I intend to twist my Garland.

The first, viz. the white Lilly appears in the beginning of our Work; the blew Violet in the midst, and the deep red Amaranthus in the end of it. That I compare the beginning of our Work to a Lilly, is not without reason, forasmuch as our mercurial Water is whiter than white, being called of Philosophers a white, whiter than white, because though it be a white colour, yet it excells all other whites, with its glistring brightness so far, that other white colours compared with it look very dim and dark. And because God hath bestowed upon the Lilly such afair glistring white, as no Flower can compare with it, therefore we compare our mercurial Water (the beginning of our Work) for its unparallel’d whiteness to the Lilly of the Field: of which our Saviour himself saith, That =Salomon= in all his glory, was not arrayed like one of them. For this cause also the Philosophers always termed the beginning of their Work a white Flower, as appears (among other instances) from an inscription engraven on two Candlesticks, belonging to a Cloister in Westphalia, made by a Monk and dedicated to the use of the Altar there in these words, Non ex Auro, nec Argento sed ex primo Artis flore sum factum. I am not made of Gold nor Silver, but of the first Flower of Art. These Candlesticks are white as Silver, but heavy as Gold; which may pass for a profit that the white in our work is termed a Lilly or Flower.

And that this our bright white Lilly doth far surpass all other white Flowers whatsoever, the Philosophers in Turba witness when they say, our Salt exalts the whiteness in Silver and the red in Gold; which indeed is the very truth, though it be not believed by the unexperienced, because at first sight it seems against nature, that one colour should die both red and white: yet that it is so, I here witness unto with my Pen, and hope shortly to make an ocular demonstration of it to all that are lovers of the wonderfull Works of God. In the mean time we may prove it thus, dissolve in Aqua Fortis some fine cupell’d Silver, and in another Vessel in Aqua Regis some fine Gold, pour a little of our mercurial Water into each of the Solutions, and the Silver will fall to the bottom white as Snow; yea rather will be whiter than that or any other thing in the World: and the Gold will be precipitated red like blood, and the Stygian Waters are rob’d of all the Gold and Silver that was in them, by the addition of our secret Sal-Armoniack Water, so as not the least grain remains with them. Thus Perseus, viz. the exalted Gold, has deliver’d Andromeda, viz. the white exalted Silver, from the Sea-Monster, viz. the Aqua Fortis, and taken the same to his Wife, that is, radically united with it. And that our jovial Sal-Armoniack will do this, I hope e’re long to demonstrate to the lovers of Art.

The Blind World may learn from hence, it was not without reason the Philosophers affirm that their secret Salt, exalts the red in Gold and the white in Silver. And that their Salt is a Sal-Armoniack, appears from their crying, O our =Sal-Armoniack=! O our Sea! for had it been the common, how could they have call’d it theirs? Turba saith, If the Almighty had not created this Salt, it were impossible to compleat our =Elixir=: Which words are alledged by Arnoldus de Villa Nova, who saith that Almizadir (a name the Philosophers give their secret Salt) is a Sal-Armoniack, as appears from his own words taken out of his Breviary of Alchymical Books, being a Letter of his to a Pope of Rome.

“To the most holy Father, e’re I acquaint thee that first of all the bodies must be reduced to their first matter. To understand which, thou must know, that the matter of all Metals, and their Sperm is a white fume decocted and thickned in the Bowels of the Earth, by a sulphurous heat; and according to the varieties of this Sulphur, and its quantity in the earth, divers Metals are produced; the matter of them all being the same essentially, and differs onely accidently. Above all things it is certain, that the Workman can do nothing here without Salt, no more than an Archer can shoot without a string to his Bow. Morienus expresses this more clearly, when he saith, Take the Phlegmatick and Cholerick, and grind the Sanguine with it, untill it become a tinging Heaven, &c. The Phlegmatick is cold and moist, viz. Mercury, the Cholerick is hot and dry, viz. Sal-Armoniack, and the sanguine is hot and moist, viz. Gold. Observe that Sal-Armoniack doth not give Colour, but Ingress, and prepares the matter and purgeth it, and then the Spirit being united with the Body, it hath ingress, and having conjoin’d these, it goes off. For this Salt is an unctuous fatness coagulated by the dryness of the fire, of a hot and subtil dry nature, which penetrating through all parts, dissolves Bodies, and is the conjoiner of opposites, and of all Spirits with their Bodies. For this Salt is a volatile Spirit, a generating Stone, and a helper towards the production of the Elixir; because if this Salt were not, the Elixir could never be dissolved, nor have ingress, neither would one thing be join’d to another, or have ingress into another. It is volatile, and yet join’d with Bodies, it is a Body which is hid in it. And therefore Avicenna saith, If you put =it=, viz. =this Salt=, instead of Fire, Air, or Sulphur, you will not err in your work, because it inclines it self to every nature and Almizadir; that is, Sal-Armoniack will alone do thy business. And in the Book of Aloms and Salts ’tis said, that if God had not created this Salt, the Elixir could never be perfected, and the study of Alchymy would be in vain. He =therefore= that works without Salt =(as the Allegory of the Wise Men hath it)= does not attenuate the dead Bodies in their Graves, and therefore can never expect a resurrection, =&c.=”

From this Letter of Arnoldus it appears fully, that their secret Salt is a Sal-Armoniack, though not the common. Concerning which Salt the Philosophers express themselves very differently. Our Cosmopolita cries out, O our Sal-Armoniack! O our Sea! and teaches also the preparation of it, though very darkly, where he speaks of the little fish Remora, of which we are told, that it is able to stop a great Ship under Sail in her course; and we know our secret Sal-Armoniack has the force to stop the Ships richly laden with Gold and Silver, sailing in the Sea of Stygian Waters, and to lead them whither it lists; from whence it appears that our Jovial Sal-Armoniack is the true Remora of the Philosophers.

I proceed now to the second Flower, viz. the blew Violet, which is likewise found in our Garden. We have heard how by means of our Jovial Sal-Armoniack, the colour of Gold and Silver is exalted, after it hath attracted them out of the salt Sea, wherein they were dissolved. But if the Solutions of both Gold and Silver be pour’d together in one Glass, and some of our Magnet be put to them for to attract the same, then the Gold which before was Blood-red, and the Silver which was so white, do together constitute a Violet colour, which is the second Flower growing in our Garden.

The third and most beautifull Flower of all that grow in our Garden, is the fair Flower Amaranthus, which of all other doth longest keep its colour; the white Lillies shed their Leaves as soon as they are ripe, and Violets in a short time wither and lose their colour; but the Amaranthus keeps her colour Winter and Summer. And the same may be said of our metalline Flowers, the Silver attracted by our Magnet is the white Lilly, which when joyn’d with our blood-red Gold, produces our blew Violet, and out of this Violet, by means of the Fire, is afterwards produced the fix and permanent Amaranthus. When a Philosopher knows where to find, and how to pluck these three Flowers, he may well wear them as a Garland of Honour. Thus much I have added to point out these Flowers to the Sons of Art, and to stir up a desire in them to pluck them for themselves. At the present, time doth not permit to add any more, wherefore I hope the Courteous Reader will accept of what he finds here, intending in my third Appendix, God willing, to speak more fully of other like Flowers, which with the help of our secret Sal-Armoniack, may with more ease and in greater abundance be gathered than those now mentioned. I intend also therein to treat of a far more profitable use of our secret Sal-Armoniack. For although our secret Sal-Armoniack, which by manual labour is prepared of two Contraries, viz. Oil of Vitriol, Spirit of Salt or other corrosive acid Spirits, and urinous Spirits, be of great use for the meliorating of Metals, and the preparing of many good Medicines, yet is all this but Children’s play, if compared with what may be done with our most secret Sal-Armoniack, which is not prepared by Art, but created of God, and may be had every where in abundance without money. Yea, the Philosophers say that all men have it, that Adam brought it with him out of Paradise, and after death took it with him to his Grave; which is the constant assertion not onely of Heathen, but also of Christian Philosophers, who have asserted the same with many arguments, amongst whom are Albertus Magnus and his Disciple Thomas Aquinas, who were holy and religious men, and therefore very far from obtruding lies upon the World. There are also many Writings of unknown Philosophers, who assert, that all both rich and poor, always carry the matter of the Stone about with them, yea, that they bring it with them, from their Mothers Womb: which though it may sound strange to the ignorant, because Man doth not appear in a mineral form, but in Flesh and Blood, yet sure it is that the mineral virtue is hid in him, for if it were not so Albertus could never have found Gold between the Teeth of dead Mens Skulls.

And for a conclusion, I Glauber do here protest, that this most universal Sal-Armoniack is able to change common Mercury in two or three days time, that it shall be no longer Quicksilver, nor whiten Sol Lune or Copper, but rather exalt them in their colours, and change them into true Tinctures. This Sal-Armoniack also has the power to fix (though it be unfixt it self) all volatile Minerals, viz. common Sulphur, Mercury, Antimony, Auripigment, Zink, Bismuth, Arsenick, Cobalt, Galmey, and other such like in twenty four hours, so as afterwards they will suffer themselves to be melted, without sending forth any smoak, and may be taken inwardly for the cure of many Diseases, concerning which I intend suddenly to give a fuller and further account. And therewith conclude this small Treatise of the wonderfull Powers and Virtues of our secret Artificial, and most secret natural Sal-Armoniack. The godly and upright will easily apprehend what is here written, but the ungodly never. In our third Appendix we intend to enlarge on these and the like high Secrets, and declare the further profitable use of our Mercury of Tin, as being the onely means, without troublesome or chargeable labour to obtain to an universal Medicine.

The End of the Second Appendix.

THE THIRD APPENDIX TO THE SEVENTH PART OF THE Spagyrical Pharmacopœa.

Wherein is Treated of the Further Use of our Wonder-working Alcahest or most secret Sal-Armoniack. And more particularly, of the way to Extract the Tinctures of Gold, Iron and Copper; as well as of all precious and common Stones; and to introduce the said Tinctures again into other white Metals and Stones, so as permanently to colour and meliorate the same.

Faithfully Translated out of the =High-Dutch= Original.

Courteous READER,

In the fore-going Second =Appendix= to my =Pharmacopœa Spagyrica=, I promis’d the publishing of a Third =Appendix=, wherein I intended to communicate to the Lovers of Art, the remaining Vertues of our =Secret Sal-Armoniack=; but finding that my Candid publication of so many great and useful Secrets are so coldly and carelesly received by an ungratefull World, I have thought good to cover the same in silence. However that I may not be wanting to contribute what I can in this my Third =Appendix=, for the satisfaction of the ingenious Seekers and Lovers of Art, I design to conclude my =Spagyrical Pharmacopœa= with the Discovery of a =Wonder-working new-found-Alcahest=, which by its surpassing Virtues does far excell all those before-mentioned. Which new Discovery will without doubt be more acceptable to the Lovers of these Secrets, than to Treat further concerning the already Communicated =Sal-Armoniack=; which whosoever shall take the pains to prepare, will find much more than I have set down concerning it; and therefore think it not needfull to enlarge any further on that Subject, in the mean time neglecting things of greater and better concern. I say better things, because the discovering of this =New-found Alcahest= will afford more light by far to Seekers, than the former could: For which reason I have thought good to set all other things aside, for to Treat of the =Alcahest= which has not its like in the Universe, as I hope by God’s assistance in this Discourse to make out and demonstrate.

* * * * *

Now because I here write of an Alcahest or Wonder-working Sal-Armoniack, I think it not improper to explain the word Alcahest, and to make known the meaning and importance thereof, which may help us to discover the true Use and Vertues of the same. Some tell us that the word Alcahest, is a Corruption of the German word Algeist, that is to say, All-Spirit, from its very spiritual nature, and because it reduces gross Bodies to Spirit. Others by transposing of its Letters, make a Dutch word of it, importing hasty or swift running, flying, &c.

Now we know that among all Salts that are in the World, there is none to be found, which in Distillation or Sublimation doth sooner volatilize the most subtil part of Minerals, Vegetables, and Animals, and carry them over the helm, than a good Sal-Armoniack: Wherefore the said Name may well be given to it, by reason of its volatilizing all things, and carrying them swiftly over the helm.

And forasmuch as I have already spoken concerning several of these volatilizing Salts, calling the first Common Sal-Armoniack, the second secret Sal-Armoniack, and the third most secret Sal-Armoniack, I find my self destitute of a Name by which I might call this my New found Sal-Armoniack, except I should give it the name of Eagles Wings, which I am the rather inclined to do, because in some of my former Writings, I have by way of Allusion expressed the said Volatilizing Salts by the Name of Wings, comparing the first and weakest of them to the wings of a Dove, the second to those of a Raven, and the strongest of all to Eagles wings. And seeing the Sal-Armoniack of which I am now to Treat, is far more powerful than any of them all, I may well give it that name, and the rather, because Antient as well as Modern Philosophers have given the name of Eagles wings to common Sal-Armoniack; some of them, ’tis like, not knowing of any better. Thus Paracelsus sets down the way of volatilizing his unripe Mineral Electrum by means of the Spread Eagles wings; and in many other places of his Writings, he calls Sal-Armoniack an Eagle, because this Salt, of all Salts, as the Eagle of all Birds, takes the highest flight, and therefore also is called the King of Salts.

The Heathens attributed a Flying Eagle to their cheifest God Jupiter; and the Holy Apostle and Evengelist St. John, because in his Gospel he takes a higher flight than any of the other Evangelists, is represented with an Eagle standing by him, as being his proper Embleme. We also find in the Writings of Philosophers, the word Eagle is made use of by them to signifie any thing which by Art is exalted to the highest degree it is capable of; and therefore this Sal-Armoniack which in its flight excells all those before spoke of, exalting things to the highest top of Perfection, may well be styled the Eagles Wing. Pliny makes mention of a great and monstrous Bird called a Griffon, found in the Eastern parts of the World, and of that strength, as to be able to carry away an Armed Man on Horseback, Horse and all, to his Nest: which strong Bird is a good Embleme of the surpassing force of this our Eagles wing, which like the Griffon is also provided with strong Talons, with which it lays hold on heavy things, and carries them away with it, as we shall hear by and by. For every good Sal-Armoniack hath these two Vertues, of being sharp and piercing as well as volatile: the sharpness are its Talons, whereby it seizeth and lays hold of things; and its volatility, are the Wings with which it carries them away. Now the stronger these talons, and the larger these wings of Sal-Armoniack are, the more will thereby be effected: The Common Sal-Armoniack is the weakest of all, our Secret Sal-Armoniack is as strong again, and our most Secret Sal-Armoniack far excells them both; but this we treat of here, is by much the strongest and most active of them all, and therefore may well be compared to the King of Birds.

This same Sal-Armoniack may also with great reason be called Lucifer, as afording a bright-shining Light to Chymists, whereby they may discover great Secrets: For as the bright Morning Star in the Firmament, does go before the Sun, and gives notice of his rising, and therefore is called Lucifer, that is the Harbinger or Bringer of Light. And as the said Star doth not only Usher in the Day, but also shut the same, and bring on the Night, being therefore also called Vesperus; we shall find a fit resemblance of all this in our Philosophick Lucifer, forasmuch as the same makes known and discovers to us, the rising as well as setting of our Spiritual Sun, and is a double Key which shuts as well as opens.

But to shew more particularly that my New found Alcahest or Spiritual Sal-Armoniack, hath this resemblance with the Morning-Star, Lucifer; I say, that, as the said Star ushers in the Suns rising; so likewise our Sophick Lucifer goes before our Spiritual Sun, and ushers the same over the Helm. And as the Firmamental Sun, when it riseth above the Horizon, doth by its Light, and Vital heat quicken, vigorate and refresh every thing; in like manner our Philosophical Sun, or Spiritual Gold, when by means of our Lucifer, it is brought from under its earth or dark Chaos, quickens and rejoices whatsoever is contain’d within the compass of our Sophick Heaven.

And as in the Heavens the Sun’s rising follows soon after the appearing of the Morning-Star, following the same, as it were, at the heels; so likewise our Lucifer, when by the Artists, She is joyned with the dark Chaos, in which the Sophick Gold lies hid, and begins to feel the Fire, swiftly comes over (for such is the nature of an Alcahest) and brings tidings of the Philosophick Suns rising, which indeed follows it at the heels. Again, As the Sun of the Firmament, leisurely follows the Morning Star, not leaping forth all at once; so our Sophick Lucifer brings over Gold, not all at once, but gently and by degrees, at first appearing very little, and afterwards discovering it self more and more, till at last it shine forth in its full Meridian Glory.

Neither ought it to be thought strange, that I compare our Alcahest to Lucifer, our Gold to the Sun, and our Alembeck or Vessel to Heaven; seeing that others have done the same before me, and particularly Hermes Trismegistus the Father of all Philosophers, has made use of this Allegorical way of expressing himself in the description of his Universal Tincture, as may be seen in his Smaragdine Table at the latter end of Mirac. Mundi.

Thus the Reader may see how the Philosophers of old took pleasure to represent their high Secrets in Parabolical expressions; which may further be traced in Morienus his Description of the Universal Tincture, in Paracelsus his Book entitled Cœlum Philosophorum, which contains great Secrets concerning the Transmutation of Metals, but much in Symbolical, and Allegorical expressions.

But to return to our Alcahest, whose name imports a strong Spirit which lays hold of Heavy and fix things carrying them upwards with it self, that is Volatilizing them. The Eagle, as a King of Birds, seizeth Hens, Gees, Hares, &c. with his Talons, and carries them up to his Nest; but as for what Pliny writes of the Griffon, seems rather an Allegory than a true History, because Pliny among other things relates of this Bird, that with her strong Talons she digs up Gold from out of the high Mountains and Rocks, and makes her Nest with it: Now how improper this is for a Bird to make her Nest with Gold, and not rather with Feathers and other soft materials, is apparent enough at first sight. Wherefore we may safely conclude, that the Ancients by this great and strong Bird, have denoted to us a violent and high volatil Alcahest, such as ours is, which lays hold not only of the Spiritual, but also of the Corporal Gold which is in Metals, Stones and Rocks, and plucks up the same with its sharp Talons, and with its strong Wings carries up the same to the tops of Mountains, there to make her Nest. Thus we see how this Story may be verified: For indeed the Talons of our Alcahest are much sharper, and her Wings much stronger, than those of the Eagle or Griffon; for when we pour the same upon any colour’d Metals or Stones in a Glass placed in a heat of Sand, it presently lays hold of them, and digs up not only the fix Gold that is in them, but also all their fix and volatile Tincture, and carries it to the top of an high Mountain, that is the head of the Alembeck. Nor doth it only exert its power upon imperfect Metals, or upon Sand and Flints, which are of a Dissimilar and Heterogeneous nature, and therefore more easily separable, but shews forth also its surpassing strength, upon six Gold and hard precious Stones, which are Homogeneous and of very difficult Separation, penetrating their compact and shut-up Bodies, drawing from them their fixed Tinctures or Souls, and carrying them up to the tops of Olympus. Neither doth it only extract Tinctures from dissolved Metals and powdred Stones, but also from those that are whole and entire, robbing them of their Tinctures without destroying the frame and figure of their Bodies, which indeed is wonderful. And as it thus extracts these Tinctures, so it can wonderfully introduce the same again into other hard and compact Bodies: All which it performs by reason of its surpassing subtile and piercing nature; as being neither Earth, Water, nor Air, but a meer Fire, penetrating all things, and which nothing can withstand or resist.

Take this instance of it; Fill a Glass-body with Earth, Water, or Air, and you’ll find that none of them will be able to penetrate the Glass, but put Fire into it, and it will pierce the same without the least resistance. Wherefore the Philosophers speaking of our Secret Fire, say: Our Fire is stronger than the Common, because it turns Gold that is most fix into a meer Spirit, which common Fire can no way perform. All men know that Gold cannot be destroyed by any common Fire, whereas our secret Fire carries over Gold in form of a Spirit, as if it were a volatile Mercury: Judge then whether this be not a wonderful Fire, which as it were in a moment, makes fix Gold spiritual and potable.

We read in the Scriptures, that the Israelites forced Aaron, in Moses’s absence, to make them a Golden Calf for to Worship; and that when Moses was come down from the Mount, and saw the Children of Israel dancing about the Golden Calf, his anger was kindled against them, and burning the Calf with fire, he ground it to powder and strewed it upon the water, and made the Children of Israel to drink of it, Exod. 32. 19, 20. Now whether it was by Art, or by the immediate power of God that Moses so burnt the Golden Calf, that the Israelites could drink it down, we will not now dispute; thus much we know, that it could never be done with common wood or Coal fire. Besides, we know that Moses was not defective in any thing of Art or Knowledge, as having been educated and instructed in the Royal School of Pharaoh, in which true Philosophy, Astronomy, Magick, Alchimy, and Physick at that time greatly flourished. We read of the Holy Apostle and Evangelist St. John, a thing no less surprizng and wonderful, viz. that he turn’d Rods to Gold, and common Stones into Gems, which he distributed to the Poor; as is exprest in the Latin Hymn the Roman Church sings in honour of that Evangelist, on the Festival-day appropriate to him, I am not ignorant that some are of opinion that St. John could never do this by art, because he did not make use of the proper matter for Transmutation, but by the immediate power of God, which I will not now determine; only this I can say, and if need were, make an Ocular demonstration of it, that out of Wood, and other Vegetable and Animal subjects, none excepted, good Gold, abiding all proofs may be made, though with more ease out of one Subject than another. For indeed the Principles of Metals are as well to be found in Vegetables and Animals as in Minerals, though somewhat more remote and invisible, than in these. That Wood contains a Sulphur like to that which is found in Metals, none can deny, and I have demonstrated in many places of my Books; neither is it destitute of Mercury and Salt. Wherefore I here openly profess, by an impulse from God and Truth, that it is no hard thing for me, out of all Vegetable and Mineral Subjects to make good Gold, by means of our fiery maturating Spirit, to which in this Treatise I have given the names of Alcahest, Eagles wings, Griffons talons, and Lucifer.

The Ancient Philosopher Artephius, has not specified the time, in which his Secret fire can maturate the true subject of the Stone, and bring it to perfection. Pontanus saith it may be done in a short time, and with small charges. ’Tis probable that Moses scarce spent one day in burning the Golden Calf with the Sophick fire; neither is it likely that St. John made any long work, of changing Wood into Gold, and common into precious Stones. If Miriam, Aaron’s Sister, could in three days time compleat the Philosophers Stone from beginning to end, (according to the Testimony of Philosophers) why may not there such enlightned Persons be found at this day among good Christians that can do the same? The same God who gave this knowledge to Moses and Miriam, as also to the Evangelist St. John, he lives still, and ceaseth not by his Holy Spirit, to enlighten his Elect, without any Verbal Disputes, reading of Books, Labour, Weariness, or Charges, in all Divine and Eternal, as well as Temporal and Natural things, and to lead and conduct them to their desired end. Wherefore all ought in the first place to beg of God his Light, Understanding, and Wisdom, as Salomon did, and not to seek after vain and perishable Riches, by which means they would obtain much more than they ever can by their own willing and running. I John Glauber affirm it boldly, that with our secret fire, I can in the space of three hours, make pure natural fix Gold to be as volatile as any Spirit of Wine can be; and again in twenty four hours-time, turn the said spiritualized and exalted Gold, into a fix transparent, spiritual, sweet, tinging Carbuncle: and this in the way of Nature, to the wonder and astonishment of the ignorant Covetous Children of this world, that walk in darkness; and yet (as Christ saith) are wiser in their Generation than the Children of Light.

Let this suffice what we have here spoken concerning the power and great vertue of our Alcahest, in preparing of Medicines and Universal Tinctures, viz. that whatever Metals, common or precious Stones, are put into it, it immediately does volatilize the same, and brings them over the helm, carrying them upwards, to what height we please; for sure it is that the higher Metals mount in distillation or sublimation the purer they are. When now such pure and ætherial Spirits, are again fixed, then they are no more gross Metallick Bodies as before, but Spiritual Bodies, and Bodily Spirits; to the Eye Clarified Bodies, but indeed and in truth Concentred Spirits, which penetrate all hard things whatsoever, pass through lock’d Gates, and take away what pleaseth them; and as they can without opening the door take out any thing, so can they in like manner bring in the same again. As for instance, I draw the Colour from Gold, and introduce the said Tincture into Silver, being a fix pure and white Body, in which this Metalline Spirit takes up its abode; and the pure body of Silver greedily attracts the Tincture, because she stands in need of it; neither indeed can the porous body of Silver, resist or keep out this piercing Spirit, but passeth through warming and tincturing her throughout, and filling her pores with Solar Tincture, communicates to her not only the colour and weight, but also the nature and property of Gold.

Take another Example: Extract with our Alcahest by Distillation the fix Tincture out of Granates (not pulverized, but whole as they come to hand, and that for reasons hereafter mentioned) which extraction may be performed in half an hours-time, because our Lucifer can pass through shut gates. When now thou hast caught this Tincture in our Hellish Spirit, then thou hast it at command, and it must obey thee. If then our fiery Magnet be able to extract the Tincture from hard Stones, without breaking, or destroying their bodies, it can as easily introduce the same again into any hard, white stony body, and colour the same, light or deep, as pleaseth thee best. For instance thou drawest the colour from Granates, which indeed do superabound with tincture, which renders them opacous, and therefore less esteemed; for we find that a Ruby being of a lighter colour, that is less abounding with Tincture than a Granate, is much more valued, whose Bodies nevertheless do in all things exactly resemble one another, differing only by reason of more or less Tincture. Indeed where the bodies differ in hardness and clearness, there the case is alter’d; but when the body is fixe, and can endure the fire, onely ’tis darkened by too much Tincture, this may easily be mended by art, onely by extracting or taking away some part of its Tincture, which will render it of a brighter colour. Which extraction of Tinctures, and the introducing of them again into pale or white bodies, may be practis’d upon all precious Stones, and to very great profit. For example, I draw, by means of our secret fire, the Tincture out of Gold or Granates, and Introduce the same into another white Stone, which must be fix, that is, such an one, which when made red hot, doth not become soft or fall to shivers, but retains its former hardness, as all those do which are called precious, because the fire can neither consume nor separate their parts, such as Diamonds, Rubies, Granates, Saphires, Hyacinths, Emralds, Topases, Chrysolites, Amethists, &c. All which are coagulated of one and the same water, and tinctured with the same colour; for though their colours differ, that proceeds only from the greater or lesser quantity or purity of their Tinctures, their colours, as well as their bodies proceeding from one principle. And the same must be understood of all Metals; for Gold has no better original than Iron or Copper, save only that by long distillation in the Earth, it is better purified and ripened. Observe only that in this operation you do not take Cristals, Beryls, or any other Stones which grow soft and crumble to pieces when they are made red hot.

Some Jewellers know with the help of Fire, to mend some precious Stones whose colours are not bright and clear enough: thus they burn away the colour that is in Saphires and Amethists, making them white like Diamonds, their colours being volatile, and therefore may be taken away by Fire, but they can not introduce other colours instead of those they have rob’d them of. Neither are they able to burn yellow Diamonds to a whiteness, notwithstanding that Art has been much sought after: But our Alcahest can easily perform this Master-piece, for as much as it, like a subtil piercing fire, can pass and repass through shut doors without impediment, whereas all gross, corporal things are fain to stand without. For which reason I have given our secret Fiery Spirit, the name of Lucifer, of which Artephius speaks thus: Our Fire is moist and dry, it pierces all things, dissolves, volatiliseth, and also fixeth them; it is natural, unnatural, and supernatural: For though Nature make Gold and Precious Stones in the Earth, yet doth it not afford us such a supernatural Fiery Spirit or Stone with which we at our pleasure can make Gold and Precious stones of Earth. Therefore it is Art that brings things higher and further than Nature can, and yet the Artist cannot go beyond Nature, except he have first learnt to know Nature and taken his Principles from her. Now we know that Spirits, whether they be hot or cold, light or dark, good or evil, are of more power and efficacy than gross Bodies, for which reason God, who is Light and Life, and his Adversary Satan, who is Death and Darkness, have so great power: Though indeed the Darkness hath no more power than the Light allows or permits it to have: For the Light rules over the Darkness, so as the Darkness can do nothing against the Light, of which matter I intend, God willing, to Treat further in my second and third Purgatory.

In the mean time we have here shewed, how by Art such powerful Spirits may be prepared, as can effect things supernatural; for which reason, amongst others, I have given our Alcahest the name of Lucifer: for Lucifer was in the beginning with God, an Angel of Light, whereas now he is cast into utter Darkness; so likewise our Incomparable Wonder-working Alcahest in its first preparation, is a bright Fiery Spirit of Light, but after its coagulation, it becomes a spirit of Cold and Darkness, binding all volatile Spirits, whereas before it made all fix things volatile and spiritual. Which that I may more fully evidence to the Ignorant and Incredulous, I shall give an Instance thereof first in Gold, and then in Precious Stones.

A PROCESS,

_To draw the fix Tincture from Gold, and to make it Spiritual and Potable, fit for the =Physicians= use, and that easily, in a short time, without any considerable Charges; and how the same exalted Spiritual Gold may be changed into a clarified, transparent, tinging, fix Carbuncle_.

Take of the filings of Gold, or beaten Gold an ounce and half, or an ounce and quarter, put it into a little, but strong Glass body, pour upon it two or three ounces of our best Alcahest, fit a head to it, closing it well with a paper dipt in Oyl, apply a great Recipient, and lute it very carefully, for when the Spirit comes over, it passeth with great violence, and searches every where for vent, being the most subtil of Spirits, and very fiery withall: Wherefore take great care that your Lute be good, or else you will never be able to retain this Corrosive fiery spirit. The Vessel must stand in Sand, and a very gentle Fire administred at first, that our secret spirit may by degrees grow warm in the Glass, and not be too suddenly heated, for in that case it would be apt to fly away without its prey: But if you proceed, as is directed, then our moist fire will lay hold of the Gold, and carry it over in form of a Spirit, but leisurely and by degrees, at first only of a yellow colour, which afterwards comes higher and higher. Towards the latter end the fire must be encreased, till the bottom of the Glass be red hot, at which time the heavy spirits will come over, bringing the heavy Corporal Gold over with them, a red fix salt staying behind, which is of great use in Physick and Alchimy, as we shall see hereafter. The yellow spirit, as well as the red salt, may, without any further preparation be used outwardly and inwardly (the strength of them being qualified with Water, or other Liquors) and by reason of their astringent property, corroborate the Stomach of such as are old and cold, procure Appetite, consume tough Phlegm and slimy Matter in the stomach, help Concoction and strengthen the Heart, Brain, and all outward and inward parts of the Body; open all Obstructions, by reason of the fiery subtil saline spirit joyn’d with them, penetrating and cleansing the whole Body, and perform all that can be expected from a true Potable Gold.

But in order to our Metallick Transmutation, this Solar spirit must be reduced to a fix, sweet, transparent, and all penetrating Stone; the way and manner of doing which, we shall declare hereafter. Now in case we would have this our Golden spirit, to produce more wonderful effects in Physick, as well as in the Transmutation of Metals, then proceed thus: Take of Gold one part, of the Martial Regulus of Antimony two parts, melt them together, pour them forth, and the Gold will be white and brittle; pulverize the Mass, and put it into a small Glass body, and pour upon it three times as much of our fiery Alcahest, and by degrees abstract the same, and you’ll have a higher and better Tincture than from the Gold alone. For Antimony is the Aries of the Chymists, wherein Sol hath its exaltation. This red Oyl of Gold and Antimony, may easily be changed into an Universal Medicine or Tincture, by means of our Catholick Coagulator.

And as we have here taught, how Gold, either alone, or with Antimony, may be brought over, the same may be said of the Tinctures of Iron and Copper, which have surpassing Vertues in Physick as well as Alchimy.

We proceed now to shew how with our Alcahest, the Tinctures of Common and Precious Stones may be extracted to great advantage. It may be of good profit also from hard fix Stones, such as Granates, which have too much Tincture, to extract part of the same, by which means of Granates, Rubies may be made, one ounce of which is more worth than 100 l. of dark Granates: which extracted Tincture of Granates may afterwards be made use of to exalt the colour of Pale Hyacinths, and other white Precious stones.

In a word, this art of extracting the colour from Granats, and introducing the same into other stones, is an excellent, profitable (I had almost said Royal) art, which notwithstanding is so little practis’d, by reason of the General negligence and slothfulness of men, undervaluing this excellent art of Fire, tho’ more may be gain’d by it than by Merchandize or any handicraft whatsoever. Let him who is a lover of art, set upon the work, and try what God will send him. It is impossible to set down all particular circumstances of the work so exactly, but that the unexperienced may after all mistake. It sufficeth me that I have faithfully pointed out the right way towards the Land of Promise, leaving the rest to the desirous and active Traveller.

Thus I have in short words acquainted the Reader, with the way of extracting Tinctures out of Metals and Stones, by means of my New-found Infernal Fire, and that to very great and good purposes, both in Physick and Alchimy; and will now in favour of Chymical Physitians communicate an easy way of bringing the purest Souls and Tinctures of imperfect Metals, over the helm, with our fiery saline Spirit, for the effecting of wonders in both faculties. But before I proceed to the Practise of those secrets, I suppose it will not be amiss if I endeavour to place our Sal-Armoniack in a greater Light; for seeing by it, all must be performed, which is here spoken of; it will be needful to know what properly this word imports.

Of the Nature and Property of our New-found =Griffons-Claws=, and Eagles-Wings, and what incredible things may thereby be performed in =Physick=, =Alchimy=, and other Arts.

A good Sal-Armoniack must have these following properties, viz. to dissolve, extract, and to carry that which it hath extracted in distillation or sublimation over with it; and the better it performs these, the better is it to be esteemed. Now whereas common Sal-Armoniack, does only lay hold of, and carry over with it, the most volatile Sulphur of Vegetables, Animals and Minerals; our secret Sal-Armoniack does not only seize the light Sulphur, but also the ponderous Mercury, and therefore is far more to be esteemed than the common. But my most secret natural Sal-Armoniack, extracts and carries over from all Metals and Stones their pure parts to admiration: and yet our Griffons Talons and Eagles wings are much more powerful, as not only seizing their prey with greater strength, but also carrying it away with them more swiftly, and even such pondrous things, which the foresaid cannot elevate, or take away with them.

Moreover this New-found Sal-Armoniack carries over the said Tinctures not coagulated in the form of Sal-Armoniack, but all Spirit, as being it self no coagulate, but a spiritual Sal-Armoniack, and meer fiery Spirit, wherefore also it is able to perform such great things. We will now proceed to the Practick part, and see whether there be such a wonderful Sal-Armoniack in Nature which can perform all these stupendous effects.

A PROCESS,

To prepare the highest Medicine, or Universal Tincture for Humane and Metallick Bodies, by means of our fiery Alcahest.

Recipe, one or two pound more or less of clean Filings of Steel, such as may be had of the Needlemakers, put them into a glass body, so as they may but take up a twelfth part of it; then pour upon them a well rectified Spirit of Wine, viz. to every pound of Filings four or six pound of Spirit of Wine. Care must be taken that the glass body be capacious enough, else, when the Spirit of Wine begins to work on the Steel Filings, it will run over. The Body then being placed in Sand, and the Recipient ready at hand, add for each pound of Spirit of Wine in the Glass, one ounce of our Alcahest, which will acuate the spirit of Wine so, as to dissolve the Steel, in which solution, the Sulphur of the Philosophers, or purest Tincture of Mars is set loose, and immediately received by the spirit of Wine, and with it carried up to the Philosophick Heaven. But because this Soul of Mars has not yet obtained to that height of purity which the Philosopher desires, therefore it must enter his Purgatory, there to put off all Impurities it has brought over with it: that is, the spirit of Wine must under a large refrigeratory head be burnt away, in which flame the Anima, Mars, or soul of Iron, becomes purified to the highest degree, the flame carrying the Tinging Medicine over in form of a pellucid clear Water, which is the true Water of life of the Philosophers, healing all Curable Diseases, if daily taken in a small quantity. For this Medicine renews the Body of Man, and makes old Age young and blooming again; neither do I believe that a better Medicine can be found in the World than this is: and that because the fix Mars with the help of our Alcahest, is brought to the highest degree of subtilty, and is afterwards by the purest of Fires, yet further purged and exalted. Wherefore also like Lightning it pierceth all parts of the Body, opens all Obstructions, which are the cause of Death: And besides all this, tinges Lune, and coagulates Common Mercury into fix Sol, as I have often tried and experimented my self; for I should be very loath now I am on my Death-Bed, and as it were dying, to expose any thing to the World, besides what Experience has verified to me.

N.B. When first I made this Experiment, and was doubtfull as yet whether it would succeed or no, I prepared some pounds of Martial Spirit of Wine; and though I knew that from such a spirit of Wine impregnated with Mars, little good could be expected, before the spirit of Wine were separated from the Tincture; and that this separation could not be made by any distillation or rectification, for that the spirit of Wine always carried the Tincture over with it, as Experience the Mistress of Fools taught me: Therefore I cast in my mind to burn away the spirit of Wine, which when I had done, I found all my spirit of Wine burnt away, and nothing remaining in the Porringer, only I perceived, that as far as the spirit of Wine had reached, it was tinged of a golden colour, higher than that of Ducat Gold. With which Experiment not being fully satisfied (though I saw that this way it was possible to make a true Tincture for Metals) I went further in my search, that I might at last be Master of so great and profitable a Work. I disposed therefore a great glass head so, as that conveniently I could under the same burn away a little dish or cupfull of spirit of Wine, but the Glass head soon broke with the flame of the spirit of Wine, which still put me upon a further trial, I took a large, broad and deep Pewter dish, placed it with the brim on three stones of an equall height, so that I could conveniently set under it a little cup with spirit of Wine: I filled my Pewter dish with Water, and then kindled my spirit of Wine, to see whether any thing incumbustible would come over with the flame, and by that time I had burnt away about two or three ounces of Martial spirit of Wine, I found that the bottom of my dish began to drop down a clear liquor, the Tincture of Mars and the incumbustible Mercury and Salt, together with the Phlegm remaining in the spirit of Wine, being all condensed in the form of Common Water. After I had removed the Dish, and poured out the Water, I found the bottom of the Dish, the Cup in which the spirit of Wine was, and the Silver spoon I had set under the Dish, to catch the Water dropping down from it, were all thick gilt.

Having perceiv’d all this, it was easie for me to infer, that for as much as Silver and Tin had been gilded thereby, that I was in the ready way of obtaining a true Universal Tincture for Men and Metals; wherefore I ceased not to contrive night and day, some convenient Instrument, for catching of the Tincture, ascending in the flame of the spirit of Wine. And so at last after long search, I had my desire, being now confirm’d by Experience, that many pounds of spirit of Wine impregnate with Tincture, may in one days time be easily burnt away, under a Coppertin’d Head, by which means the Souls, or incombustible Tinctures of Metals and Stones are obtained; which Head, or Refrigeratory Instrument, I intend (God willing) to communicate in the Sixth part of my Furnaces.

I can allure the Lovers of Art, that no easier or less chargable way can be found than this is, for to attain an Universal Medicine or Tincture, for that according to this Process, an Universal Medicament may be had in three days time, and with very inconsiderable charges.

I shall add one or two Processes more, to shew how by means of our fiery Sal-Armoniack, high and noble Tinctures may be extracted, out of other Metals and Stones, and shall begin with Venus.

Copper inwardly is very like Iron, and like it, is dignified with a very glorious Tincture, and by the help of our fiery Alcahest (proceeding as was said before of Mars) in three days time a true Tincture may be prepared from it for Men and Metals, thus: Recipe of the finest filings of Venus, one, two or three pounds, put them into a Glass-body, and for every pound of Filings pour on three or four pound of Alcolized Spirit of Wine, lute the Helm and Recipient, distill in Sand, and the Alcolised Spirit of Wine will dissolve the Venus, vivifie her tinging Spirit, and carry it over the helm, yet not visibly; but as soon as the Spirit of Wine is kindled and burnt away under the refrigeratory, then the Tincture of Venus appears in the form of a deep red Salt: which Tincture performs whatsoever I have before attributed to the Tincture of Mars. And in the same way a fix Tincture may be had from common Combustible Sulphur in three days time, as here follows.

To fix the Common, Combustible, Yellow Sulphur in three days time into a red and fix tinging Stone.

The whole Art of this Royal Work consists only in uniting the said Sulphur with Spirit of Wine, and then burning it away under a helm, to catch the incombustible Heavenly Salt, or Water of Life permanent, which with Gold becomes coagulated and fixed to a Tinging Stone. Which heavenly Salt as soon as by the flame it is separated from the Sulphur, is a true Universal Medicine against all the Diseases of Mankind: but when joined with Gold, it obtains ingress and tingeth Lune, and coagulates Mercury into Sol. Now to unite Sulphur with Spirit of Wine (wherein the whole Art and Mastery consists) without any Corrosive or Alcali, is an easie thing, and which I have declared in my late publish’d Writings, and therefore do not think it needful to repeat the same here. I do not deny, but since that time I have found nearer ways to the Bush, but do not think my self obliged to prostitute those Discoveries to all promiscuously, it being well if I have not said too much already, and told Tales out of the School.

As to the foregoing Operation, it is obvious to conceive that Common Sulphur joined with a dephlegmate spirit of Wine, burns much stronger, and consequently with its flame will have a greater force to fix than a Common spirit of Wine can. We know that God in the beginning made the whole World of Fire and Water, from whence also all other things have their Original: For when Fire and Water, as contraries, work on one another, they always generate a third thing. The Fire, as the Agent, works upon its Patient Water, which action cannot be performed without the Air, nor can the Water without Earth have any Consistence or stability to abide the Fires action. For which reason it is that we find no Metalline Oare, but only in the Earth, and especially in such Clefts and passages of the Rocks and Earth, where a constant moisture trickles down, and whither the Central Fire can have free access, to work upon its proper Patient: From which union of Male and Female Seeds, a third thing must necessarily be produced. Now if the Sulphur which is the Male, and the Water which is the Female-Seed, be pure, a pure birth proceeds from them, and by the rule of contraries if impure, the production must be so likewise. Thus it appears that the moist Caverns, Holes, and Clefts of the Earth, are the fittest Wombs for Minerals and Metals. I am not ignorant that Metals may also be generated in Sand or fat Earth, especially where the same lye moist; for when the Demogorgon, or Central Fire, Spirit ascends from the Center, and meets with a moist Sand or Clay, he joins with it, whence it is that oftentimes in Sand and Clay Metals are found, but not in great pieces as in the Clefts of the Earth, but only in less and greater Grains, according as the disposition of the place permits, it being notorious that Grains of Metal are oft found in Sand, and wash’d from it.

That the Subliming Sulphurous Vapor, when it meets with a slimy Matter in the Earth, doth unite with, and turns to a Metal, no Man needs doubt of: For I have seen many things in the Earth changed into Metalline Sulphurous Flint-stones. Thus we see that this Sulphurous Vapour readily cleaves to Snails in the Earth, turning them to Flint, of which I have seen many, and have some with me at present. Amongst other things I have seen a Leather Purse turn’d to Flint, as also the Privy Member of a Man, the reason of which will be obvious to him that considers of it. We know also that sometimes though rarely Metals are produc’d in the Air, and from thence fall down to the Earth, especially Iron in form of small drops, because the Air is not the proper place for the generation of Metals, for as much as they find no resting place there. Stones also are at times generated in the Air, and from thence are cast down upon the Earth. Thus in the Summer time, when the attracted Sulphur is kindled by the scorching beams of the Sun, and works on the moist Cloud, in a moment Stones are generated, which with Lightning are cast down thence: These are sometimes of strange Figures, but commonly are shaped like Wedges. I have seen one of them that was three-corner’d, and which way soever it was turn’d represented the figure of a Mans Heart, and had, amongst other, this Virtue, that it preserves all those that are in the House where it is, from being any whit terrified with Thunder or Lightning. But of these matters I have treated elsewhere, being only mention’d here to demonstrate that Fire and Water are the Principles of all things; which being granted me, it will not be found strange, that by burning away Spirit of Wine, a Stone of the greatest Virtue and Power, viz. that of the Philosophers, should be generated: which I have not only experimented my self, but recommended it to others, who have likewise performed the same. Now if so weak a Fire, as that of Common spirit of Wine is, has the Power, by working upon its Patient, as it were, in a moment to generate an Heavenly Salt or Stone; why may not we then suppose, that when spirit of Wine by the union of a pure Sulphur, is made to burn much stronger; that this duplicate spirit of Wine, will produce a Duplicate Mercury or Cœlestial Salt? Yea, surely it cannot be doubted but that such a spirit of Wine acuated with the pure spirit of Sulphur, will not only in burning away afford a better Mercury, but also in greater quantity than any spirit of Wine alone can, because the incombustible Mercury and Salt in Sulphur, becomes meliorated by the flame of the spirit of Wine, and highly exalted in Vertue.

When Sulphur is kindled under a Bell, or other convenient Instrument, the incombustible salt of the Sulphur, mounts with the flame, in the form of a Corrosive Oyl, and is caught and used to several purposes. But this sowr Oyl, may well be compared to unripe Grapes, which being eaten, are hurtfull to the Stomach but if these sowr unripe Grapes be suffered to hang on the Vine till the heat of the Sun hath ripened them to a perfect Sweetness, then they will cause no gripings or flatuosities, as unripe Grapes do, but afford good nourishment to the Body: and when the juice of them is by fermentation turn’d to pleasant Wine, it not only strengthens a weak Stomach, but revives the Spirits, comforts the Heart, strengthens the Brain and all other parts of the Body, makes Men chearfull and courageous, and drives away Sorrow and Melancholly, and in a word, is a cause of much good to the sick as well as sound.

Now if Common Wine can do all this, what wonders, think we, may then be expected from the fix soul of its purest Spirit, when by its own proper Agents flames, it is in the highest degree purified, and besides this, united with the sweet soul of Sulphur, and thereby strengthened in all its powers.

That Sulphur in its innermost is as good as Gold, none that are knowing in Nature will deny, but this doth not appear till by the flames of spirit of Wine it be reduc’d to a sweet, pleasant, fix, red tinging Salt, and then you are Master of as powerfull a Medicine, as any is in the World. Lully, tells us plainly, Make that which is bitter, sweet, and you will have the whole Art. Basil Valentine saith, That he who in the Chymical Art, can with spirit of Wine dulcifie a sowre spirit of Salt, deserves to be Knighted for it, as having done a most Heroical action; and adds, That with this dulcified spirit of Salt, the Tincture of Sol may be extracted, which is the very Truth. Hermes concludes his Smaragdine Table with these words: Here ends what I had to say concerning the Solar Work; and so say I too. I have spoke plain enough, and now catch who catch can: For I don’t think my self obliged not only to catch the Bird for others, but also to pluck, roast, chew and thrust it into their mouths.

In like manner, as has been here said of Sulphur, we may proceed with Antimony and Orpiment, for to obtain their Quintessences, as also with all Vegetables and Animals; with which pure Essences great wonders may be performed in Physick. Time will not suffer me to enlarge on the subject, but I intend (God willing) shortly to publish a small Treatise of the Divine Character, or Seal of the Deity, by which the World and all that is in it was at first created, and yet daily the Stone of the Philosophers and many other wonderful things are made, and brought forth a-new from the conjunction of Fire and Water, that is, Sulphur and Mercury; in which Writing, the true ground of many New Generations, which far surpass Nature, and are produced by a due combination of these two contraries, will be declar’d and laid open.

After the same Method, as before mention’d, the Tinctures of other red Metals, Minerals and Stones may be extracted. Only we are to take notice, that when we work upon Stones, ’tis best only to make use of our Alcahest, without the addition of spirit of Wine, for the obtaining of their Tinctures, because stones are not of so easie solution as Mars and Venus. We may also with our fiery Alcahest extract red Tinctures from White Sand-stones and Flints, though not in such quantity as from those that are colour’d, which may easily be guess’d. Many, ’tis like, will wonder to hear that a red colour may be extracted from white stones; but this difficulty will be removed if they consider, that all Sand-stones and Flints are nothing else, but an Earthly gross Sulphur without any Mercury. Now we know that Sulphur is a Father of all Metals, and that when Mercury and Salt in a due proportion is join’d with him, then he makes a Metal. We also know that all Sulphur inwardly is red, though it do not appear so outwardly till it be joined with Salts. We have an instance of this in Lead, in which no redness appears at all, but when the same is calcined with Salt, its blackness is turn’d to a lively red, as may be seen in Red Lead. For Fire and Salt have the power to exalt all Sulphurs. Forasmuch then as the White Flint or Crystal has Sulphur in it, as appears from their giving forth sparks of Fire, when they are struck hard together, in like manner as when they are struck with Steel, which is nothing else but a fix Sulphur, that by its proper Agent, which is naturally in it, viz. a Vitriolate Salt, with the aid only of outward Fire, may be ripened into a True Tincture. And here I refer my Reader to what Artephius and Pontanus writes concerning their secret Fire, for further satisfaction.

I have prepared a particular Tincture from a white Sulphur, whereof one part tinged three or four parts of red Venus into Lune; but when I commit this white Sulphur for some time to the Fire, its whiteness becomes by degrees changed to redness, which then being projected on Copper, gives it the colour of Gold. And if the Tincture be wholly fix, it turns the Venus throughout to fix Sol, but if it be not yet fix, it can never make fix Sol, though it have attained a red colour in the Fire. Forasmuch then as white Flints are nothing else but Sulphur, why may not our Hellish Fire Spirit be supposed able to make the same Red, as well as the White Metalline Sulphur. I declare it therefore as a certain truth, that all white Sulphurs by means of Salt may be made fix and red; and he who is so far advanced in the knowledge of Nature and Art, as to know how to apply to every Agent its proper Patient, will easily obtain his desires without any extraordinary charge or trouble, and in a short time, for without the joining Actives with Passives understandingly in weight and measure, no good can be done.

A PROCESS.

_To Extract a Red Tincture out of all White Flints, and bring it over the Helm by means of our Fire Spirit, and afterwards to fix the same._

Recipe one, two, or three pounds of finely powdred White Flints, and pour upon them half as much of our Hellish-fire-spirit, abstract the same in Sand by retort, and it will carry the purest Sulphur of the Flints over with it, which may afterwards be fixed with our Catholick Coagulator. And if instead of Flints you take a Gold Spar, which besides some fix Gold, contains much that is Volatile, your pains will be better bestowed. And in case you cannot get any of these, then take the Terra Sigillata, or sealed Earth of Silesia, in which much volatile Gold is hid; but if you can get the Red Turkish Terra Sigillata of Lemnos, you will have a much richer Tincture, as abounding with a greater quantity of Spiritual Gold, than any of the forementioned. But take heed you be not deceived, for much of that which is sold for Terra Sigillata of Lemnos, is nothing else but Bolus Armenus.

Ovid and others have in their Fables made mention of this Earth, which is so rich in Gold under the name of Vulcan, whom his Mother after she had brought him forth in Heaven, finding him to be deformed, flung down to the Island Lemnos, where some Apes, that is Philosophers, who imitate Nature, took and washed him, that is, by their fiery Water, took away his ugly and deformed outside, separating the pure Tincture from the gross Body, as I have here taught. The Curious who desire to know more of these matters, let them read the experienced and ingenious Bracescus his Book of the Tree of Life, who will give them full satisfaction. But if none of all these forementioned can be had, we may make use of Blood-stone, Ruddle, or any other Red Earth that abounds with volatile Gold, of which there is great plenty in most parts of Germany. The Red Jasper-stone, Granates, and Yellow Jacinths do also much abound with Tincture. But these and other such-like, I leave to others to find out, for it is impossible for me to mention all. I conclude this little Treatise with this Solemn Affirmation, that it is a very easie thing in a short time, and without any charges, to speak of, to prepare fix Tinctures, from common Metals and Stones. Believe and set upon the Work, and thou wilt find it so indeed.

The End of the Seventh Part.

LIBELLUS IGNIUM, OR, Book of FIRES.

In which is Treated of strange and hitherto unknown FIRES, to what end they serve, and what great Profit may by them accrue to Mankind.

Translated out of the High-Dutch.

Beloved READER,

That which hath moved me to write this small Treatise of =Secret Fires=, with their great Operations, hath been only this, =viz.= Because =God Almighty= hath commanded us not to hide our Talent in the Earth, (like the Unprofitable Servant) but to improve it to the glory of =God=, and the good of our Neighbour. To improve and augment it, as we may see in the 16. Chap. of St. =Luke=. Seeing therefore that the most merciful =God=, hath revealed those high Secrets to me, in this my great Age, makes me judge that such great gifts of =God=, have not been discovered for my sake only, who by reason of my great Age have, as it were one foot already in the Grave; but that I might make known such wonderfull Works to the World.

Of the first Fire, and its Profitable use.

How to make a Lamp, which being closed up in a Glass, may be made to burn continually by its own vertue, and give light without any other help.

Of the benefit of this Lamp.

Such a Lamp may serve all those who love to see light, as the Image of God; and may also be very available to those who by reason of continual Weakness are forced to lie much upon their Beds; which they may keep continually burning in their Bed-Chamber, not only because of its clear shining light, which doth neither smoak nor scent, like all other Combustible Lights, which scent is very prejudicial not only to the Sick, but also to the Healthy, because such smoaks offend the Heart and Brain. On the contrary, this Royal Fire is pleasant, strengthening, and refreshing to the Heart and Brain, and its Cotton or Wick is made of incombustible matter, and casts a sweet flavour all over the Room. This secret Fire might also serve the Hermetick Physicians to prepare a Universal Medicine; especially if the sweet refreshing Odour, which proceeds from it in Burning, be received in a Philosophick Receiver, and administred to their Patients, as a great Cordial, renovating, and restorative Medicine.

Although this secret Fire, be of far greater advantage than what hath been mentioned, yet for certain reasons its further use must be concealed. This Fire is appropriated to the Elemental Air, seeing it hath its own Air in it self, by reason of which it burneth in a Glass well closed, and if touched by the least Air, it extinguisheth and goeth out, of which you may see more in the Fifth Part of my Pharmacopœa Spagyrica.

There is another unknown Fire, which is appropriated to the Earth, because it resembleth a black Earth, and being shut up in a close Vessel of Glass, will keep its Fire perhaps to the end of the World, provided there cometh no Air into the Vessel; but if one would have it a visible Fire, the Glass must be broken that the Air may come to it, so the matter will presently enkindle it self by the Air, and in a short time burneth to a coal, yet without flame or smoak, and at length is consumed, and leaves heavy Ashes behind.

Of the Use of this Earthy Fire.

Although it may seem to many, that this Fire is not fit for any thing, yet I affirm it to be fit for great and weighty matters, which are not fit to mention, much less to make known, by reason of the abuse which may be made of it; this Fire being ten times more forcible than Gun-powder. Moreover, it also plays its part in the Melioration of Metals, for when this black Earth-fire is fluxed in a Crucible, then poured out, and exposed to the Air, it begins to move, and grow as it were living, so that one may see how forcibly it attracteth the Air, fills it self with puffing Bladders like an incensed Toad, continuing such a motion for the space of three or four days, then the matter falleth asunder, and there floweth out of it a red firey juice, the remainder is dead and unprofitable.

With this red juice, wonderfull things are to be done in Alchymy, not necessary to be mentioned in this place, because it is my desire onely to make known the Wonders of God. But he that will know more of it, let him read the Fifth Part of my Pharmacopœa Spagyrica, treating of the Stone of the Wise, where he will find how the blood of this Toad doth in few hours draw the Colour of Gold, so that the Body remains white, therefore it may be supposed to be the Chalybs of Sendivogius.

This Fire is also made of Steel, for when it is touched with a wet finger, sparks fly from it, as from a red-hot Iron which a Smith is forging upon an Anvil. But enough at this time of this wonderfull Earth-fire till another opportunity. Ripley seems to have known this Fire, and of it to have prepared his Universal Tincture: his Dream sounds thus, I have seen a red Toad drink so much and so long of the juice of the Grape, till his inwards did burst asunder, &c.

The third Secret Fire is appropriated to the Elementary water, because it softeneth and dissolveth all hard Subjects; it also radically joyneth the different nature of Metals, into wonderfull tinging Stones. Seeing that this Water-fire is of great vertue to the Metals, both particularly and universally, I am resolved (for brevity sake) to make known its vertue in a few cases, the rest will be known by the diligent. First, this wet Fire hath such great vertue, that it can dissolve radically the most fixed Gold, within the space of twelve hours, as also to unite it with Lune, to volatilise and render it irreducible. Which volatile Sol and Lune is no more like unto Sol and Lune, but in colour, easie flux, form and weight, appeareth like unto black Saturn; therefore the ancient Philosophers, because of its form and similitude, have called it the black Lead of the Wise, and because of its volatility the Mercury of Philosophers; which Mercury or black Lead of the Wise may be also per se, brought into a true Tincture.

Therefore they have all erred, who have taken Antimony for the true black Lead of the Wise. He that will know my failings in this matter, let him read the Third Part of my Pharmacopœa Spagyrica, where he will find Wonders, especially how I have cleansed it to the highest degree, and concentrated it into a white Mercurial fusible Stone, which doth shew such vertues in Medicine as are to be admired. This white Stone hath such vertue, that it cureth all diseases, if it be held every morning onely a while in the mouth; of which I have treated more clearly in the Fifth Part of my Pharmacopœa Spagyrica. This true black Lead, which by this humid Fire, is made of Common Sol and Lune, hath no equality with Antimony nor other common Lead.

* * * * *

What else is to be done in the particular Melioration of Metals, doth not belong to this place, but shall, by the help of God, be declared elsewhere.

* * * * *

This moist Fire hath power to extract all Sol and Venus out of Lune, in few hours, if the Lune be first granulated, and then put into it, without dissolving the Lune, so that the Lune remaineth almost as fine as from the Test. The extracted Sol and Venus may easily be separated from the Water, each by it self, by precipitation, insomuch that the Water retains its vertue, and there is no loss either of the Sol, Lune, or Venus. In like manner the allay of Sol and Lune, by Venus, may be extracted with ease, in great plenty, and for little charge. Which Secret would be of great use to Refiners, or such as have much Gold and Silver to be parted, as in Mines, &c.

It is sufficiently known what great labour and charge is required by the common way of parting Gold, and Silver, and Copper, &c. therefore needeth not to be repeated.

Here followeth a shorter and easier way.

First, if my impure Gold be in great lumps, I grannulate it; but if it be Jewels, Rings, or Chains, I onely neal them, and therewith fill a parting glass to the third part, then I pour thereon of my cheap and new-invented Menstruum, so much as may swim above it a fingers breadth, put a Limbick upon it and set it in a Sand furnace, give fire by degrees till the Liquor boil, and be all gone over the Helm, to a dry Salt. So hath the Aqua Fortis in the time of digesting drawn to it self all the allay of Lune, Venus, or other impurity, out of the Gold, in form of a green Powder, which remains with the Gold in the Glass. When it is cold, I take it out of the Sand, and put in warm Salt water, to dissolve the extracted Lune and Venus, that it may be poured out of the Glass: which done, I boil it in a Copper Kettle, so the Salt-water extracts the Lune and Venus from the Sol, and maketh it fine. I decant the green and thick water from the Sol, and put to it in the Kettle fresh Salt-water, and boil it to extract the rest of the Lune and Venus from the Sol. But if this second Water should yet be green and thick, that is a sign that there yet remains more Lune and Venus with the Sol; therefore more fresh Salt-water is to be added to the Sol, as before. After boiling, put all the green Waters together, and at last pour upon the Gold onely common sweet water, with which boil the Gold to extract the remaining saltness from it, which will leave it fine and shining in the Kettle, as fine Gold useth to be, which is to be set upon a small fire to dry, then to be kept as fine Gold. The green Water is to be filtred, so the Lune will remain behind in the filter, which is to be dried, and mixed with the common fluxing Powder of Sulphur and Nitre, and being melted will be reduced to the finest Lune. Boil the green filtred Water in an Iron Pot, so all the Venus will settle to the Pot bottom, which is to be edulcorated with Water, and being mixed with the above-named fluxing Powder, and reduced becometh the finest Venus that can be seen with eyes. By this means I doe not onely find all my Sol, Lune, and Venus, but also an increase of the Sol, the reason of which increase proceeds from my Aqua Fortis, which is a graduating Water, and of a meliorating nature and property: which encrease indeed is not over-great, yet it pays for all the charge of Coals and Labour. This work may be performed in the space of twelve hours without any loss of Sol or Lune; which differs greatly from the tedious vulgar way of separation, which is very laborious and costly, besides the great loss of the Sol and Lune. So that ten Marks may be easier separated by my way, than one Mark by the common way.

One great Secret more, above others, which for brevity sake cannot be all inserted here, is this. It is well known to all Chymists, that all Vegetables, as also Animals, by addition of common Water, may be brought to fermentation, and according to every subject, a Spiritus Ardens, of great use in Physick, may be distilled. But how to make such a subtile Spirit out of Metals, I never read in any Authour, nor heard of. But I have found out a way by which great matters may be done, which cannot be mentioned here, let others search after it as I have done, it is not good to cast Pearls before Swine. Yet that the desirous may know somewhat of an Artificial Metallick Fermentation; I say that out of certain Salts a Water may be prepared, which when it is put upon a compact Metal, that the same by a certain property in the Water, begins to swell up and ferment, like to the fermentation of Wine, Beer, or other vegetable Drinks; and after fermentation, by distilling in Balneo yields an exceeding subtile penetrating Spirit, strong, sweet, and volatile, according to the nature and property of the Metal; which may also by rectification be concentrated and subtilized, like that which is drawn from Wine or other Vegetables, without any Corrosion; so that such a Spirit may be put into the eye without the least hurt, or sence of sharpness. [See the Sixth Part of the Pharmacopœa Spagyrica.] Therefore it may easily be concluded, that such a Metallick Spirit may effectually be used in the most difficult diseases. But those Spirits are not onely highly profitable in Medicine, but cannot also fail to shew their effects upon Metals; for I have already experienced thus much, that the Spirit of Sol doth in few days graduate Common Mercury into Sol, in like manner doth the Spirit of Lune and Jupiter graduate Mercury into Lune; other Spirits of Metals I have not yet tried. And although many may think to force such a Spirit out of Metals as is drawn out of Vitriol, yet they err, because every Vitriol distilled per se besides the Phlegm, acid Spirit, and heavy Oil, yields also a volatile Spirit, which may be very much subtilized by rectification, but it hath no comparison at all, nor likeness with my new-invented volatile humid Spirit of Metals; because the above mentioned volatile Spirit of Vitriol, consisteth onely of a subtile salt Spirit and spiritual Sulphur, which may sufficiently be demonstrated. For when such a subtile salt Spirit of Vitriol stands a while in a Glass close stopped, the volatile Sulphur of the Vitriol sublimeth it self to the top of the Glass, and congeals it self in the form of common yellow Sulphur, and the humidity remains in the Glass like an insipid Water, without smell or tast. Therefore the volatile Spirit of Vitriol now-a-days prepared, is to be esteemed for nothing else but a volatile Spirit of Sulphur. In opposition to which my Metallick Spirits, especially those of Sol or Lune have no combustible matter in them. Also the Spirit of Vitriol is yet corrosive, which the Metallick Spirits are not. Therefore let no man think that my invented Spirits of Metals are of the same nature with the sulphureous Spirit of Vitriol, Allom, or common Salt, or the like, but let it be esteemed as a new-invented high Secret, the like of which was never yet known to the World. He to whom God shall please to reveal how these Spirits of Metals may again be brought into fixed bodies, such a one may well esteem himself happy. Seeing that such a Spirit being yet fugitive, can mortifie running Mercury, and transmute it into Sol. Also know, that our secret Salt-water hath power to bring other Subjects into fermentation: As for example; if I was willing to bring Tartar again into fermentation, to try what Spirit it would yield, I dissolve it onely in fair water, and put to it a little of our Universal ferment, so will the Tartar presently begin to ferment and work, and yields a wonderfull volatile Spirit, which is not to be had by any other way. Here I will add onely one thing by way of history; namely, what happened unto me once, when I joined a little of this ferment with some Urine: that the same did presently begin to ferment, and yielded a most dreadfull scent, so that I was necessitated to carry the Urine out of the room, the smell was so offensive, that it enfeebled my Heart and Brain; and in the distilling, yielded a scent far worse than the putrefying of any dead carcasses of beasts, at last I forced over all the unpleasant Phlegm, took the Caput mort. out of the Glass, and distilled out of it a strong Corrosive Spirit, with which I did dissolve Sol and Lune. But what is further to be expected from it, time will shew me. There came also with the strong salt Spirit, a red Oil of Urine, not strong.

* * * * *

To enlighten the former discourse, there remains yet something to be said, namely this: That the before mentioned Spirit of Metals may be handled in all respects like the burning Spirit of Vegetables, which is distilled from Vegetables fermented; in rectifying, the most subtile Spirit cometh over first, and the unprofitable Phlegm remains behind; and the oftener this rectification is performed, it is the more pure, subtile, strong and pleasant, so that the vertues of all other Vegetables, some of this Spirit being poured upon them and digested, may be extracted, and separated from their gross feces, by separating the Spirit of Wine in Balneo, so the vertue of the Herb, Root, or Flower, will remain in the Glass; of which one onely drop hath more vertue in Medicine, than a whole handfull of the herb from which it was extracted; yet the Spirit remains good, and is always proper for the like occasions. But if one desireth no Extract, but onely a Spirit of Vegetables, strong and forcible in its operation, then must the Spirit be put upon fresh well-scented cordial Herbs, Roots, Flowers or Fruits, digesting them together, then abstracting the Spirit again, so will it be much stronger, subtiller, and of a more refreshing smell than before. Thus in like manner can we doe with our Spirit of Metals, and make it as strong as we will, by putting the same upon fresh Metals, and letting them ferment together, then abstracting, and so fermenting and abstracting, whereby it always grows stronger and stronger, so that afterwards greater things may be done with it both in Medicine and Alchymy. If then the simple Spirit of Metals doth wonders in Medicine and Alchymy, what will not this doe, that hath three or four times its strength? Consider of it, enough to the wise. The Spirit of Metals thus made we esteem for the true Aqua vitæ or Vinum salutis of the Ancients, and no other made of Vegetables. Take notice also by the way, that our Ferment doth not lose its vertue in distilling, but serveth always for the like Works, to wit, the Fermentation of Metals.

Seeing that our Ferment is a volatile Salt, after Fermentation the subtile Spirit is abstracted, and the Phlegm received by it self, so at last riseth our Ferment with a stronger Fire, and leaves the mortified Metal as unprofitable feces. So that the Ferment being once had, it may be often used, yet it is somewhat diminished every time by sticking to the glasses, yet not being costly, the loss may be easily born, so that there needs never be no want of it. This is indeed a wonderfull subtile metallick Wine, of which I had once a Vision about thirty years ago (with these words: Ex fece, de fece, debes carpere vinum tuum,) yet I knew not the signification to this time. I have had much thoughtfulness about it, yet all in vain, untill God was lately pleased to shew me the way of preparing such Wine.

* * * * *

If I should write all things which may be done with my new-invented Fermentation out of Vegetables, Animals and Metals, I should have work enough for a great Volume, and as it were bring forth a new World: but let this suffice at this time.

Next followeth the fourth Secret Fire of the Wise, to perfect an Universal Medicine both for Men and Metals.

That the ancient Philosophers did make their Universal Medicine, not out of one Subject onely, is clearly to be seen out of their Writings. And as their Subject was divers, so have they also used several Fires to decoct their Subject; for some Subjects, as fixed Sol and Lune, they have made volatile by their humid Fire, and again made the volatile fixed by means of the known fire of Wood and Coals. Therefore have they so positively affirmed, that without common Gold and Silver, no true Medicine for the Metals can be made. And this, by reason that other Subjects were yet unknown to them; and they knowing no better, thought theirs to be the onely way by which the Universal Medicine could be made. But others have wholly rejected Sol and Lune, saying they are dead, and that one should beware of them; but that their Sol and Lune were living, and that no commonly known fire could ripen them, that a far other fire is required for that purpose; these and the like contrary Writings (although they are both true) have confounded the Searchers, so that one esteemeth one Writer, and another, another, and yet are always doubtfull after which Authour they should work. Pontanus confesseth that he erred two hundred times, although he wrought in the true matter, and should never have understood if he had not read the old Philosopher Artephius, and of him learnt the Secret Fire. He describes also the Secret Fire in the same manner, which Artephius doth, to wit, thus: Our Fire is no Common Fire, it is Artificial to find out, it dissolves, destroys and penetrates all things; it is equal, continual, and constant, burning with our Glass, and not without, &c. Our Subject is also no common Sol or Lune, but as yet an unripe Mineral, on which Nature hath but begun to operate. All they who have wrought in such unripe Sol and Lune have also of necessity known this Secret Fire, or else they have failed, and could accomplish nothing. Some have known the volatile Gold, as also the Fire belonging to it, and yet could not come to work with it; the reason was, because they as yet wanted the instrument belonging to it, because if a volatile matter be to be ripened in an open Glass with a flaming fire, it is impossible but that the volatile Mercury should fly away; and if a Receiver were applied to receive the volatile Spirit, then by that means the Fire would be stifled and go out. Here is good counsel at a dear rate, but the discovery of the secret Vessel maketh all cheap again; for without the knowledge of this Vessel, little is to be done. Is it to be an Universal Work, so must it also agree with the Universal Work of this world? We see daily how that the warm Sun causing its beams to descend downwards upon the Globe of the Earth, causeth all Vegitables, to grow and multiply, and not onely Vegetables, but also Animals and Minerals, as Plato witnesseth in these words: The Sun and Man generate Man. So that the oftener the beams of the Sun doth draw up the moisture of the Earth, and let it fall down again in Rain, by so much the more it maketh the dry Earth fruitfull, by which means the Fruits of the Earth sprout forth faster, ripen, and multiply; because the moisture when drawn up in the daytime by the Sun-beams, always leaveth behind it its fruitfull Salt, which it had attracted from the Air, in the bowels of the Earth, and is still again impregnated with the influences of the Heavens; for without the Air, nothing can live, encrease, or multiply, the which Hermes Trismegistus hath very well given to understand, when he saith all which is above, is also below, by which wonderfull things are brought forth; the Sun is its Father, the Moon its Mother, the Wind carrieth it in its belly, the Earth hath conceived it and brought it forth, and is its nurse, by continual ascending and descending it hath obtained its force, and its vertue is compleat, when it is transchanged into Earth, &c. Here Hermes gives sufficiently to understand, that the volatile matter of the Stone is elevated from the bottom of the Vessel to the middle region of the Air, and must again descend to the Earth, that by its continual ascending and descending it may be made to live and encrease, as it is in the great World. But how to make this ascention and descention as it is and ought to be done in the Philosophick work, is not permitted to be divulged: but it is more than enough to discover and assure that in such a secret Furnace and hidden Fire, the volatile Gold of the Wise may be ripened into a living Medicine. Amen.

[Here should come in a small Treatise, entitled, _The Explication of =Solomon=’s Words_: Viz.

In Words, Herbs and Stones, there is great vertue. But who this =Solomon= was, is altogether uncertain; and the Treatise it self consisting of nothing but fabulous Stories of divers Events, which followed upon the speaking of certain words at divers times, and upon divers occasions, and containing nothing (as I conceive) that will be useful either for a Christian, or an Artist, I think fit to leave it out; and more especially, because this Treatise is wholly foreign to the Authour’s knowledge and experience, but taken upon trust (as to matter of fact) at random, and from others, which is disagreeable from all the other Writings of the Authour. All that I think worth the Translating is somewhat relating to the Colouring of Glass; which take as follows.

* * * * *

With one pound of pure Glass, mix about a dram of the Ashes of Copper, [or Crocus Veneris] and melt them together in a strong Fire, and you’ll find a green Glass, resembling the Onyx-stone. In like manner also a whole pound of Glass is made like to the fairest Saphire, if a dram of Cobolt or Bismuth, melted, be added to the Scoriæ or Dross. Likewise one dram of the Rust of Iron changeth a whole pound of Glass into a yellow Stone, emulating an Hyacinth. If one shall melt a dram of the Tincture of Gold, or of the Philosophers Mercury, extracted from Gold and Silver, with a pound of Glass, that Glass becometh very red, like a Ruby in colour, as I my self have found. But if any shall be so fortunate as to make this Glass hard, as well as of a beautifull colour, he will need to take but little pains for his living.

* * * * *

There is a short Discourse adjoyned to this, called, =The Quintessence of Metals=; but whatsoever is mentioned in that, is contained in the Fifth Part of the =Pharmacopœa Spagyrica=, =Book of Fires=, =Book of Dialogues=, &c.]

The End of the Second Part.

THE THIRD PART OF Glauber’s WORKS.

A TREATISE OF THE Three Principles of Metals, VIZ. The Sulphur, Mercury, and Salt of Philosophers, HOW They may profitably be used in Medicine, Alchymy, and other Arts.

Of SULPHUR.

_That =Sulphur= is one of the Principal Columns of Medicine, and also a Primary Part of the Three Principles of Metals, is more than sufficiently manifest; also, that in it is reconded much good, several Books left unto us (published by Ancient and Modern Authors) do clearly witness. But those Books, for the most part, all of them are obscurely written, and every notable and most remarkable thing is by them both concealed and manifested. Hence it was most usual, of it to prepare certain Vulgar Medicaments; as, =Yellow Flowers=, a =White Magistery=, a =Red Balsom=, and an =Acid Oyl per Campan.= =&c.= But among all other, =Paracelsus= in Writing hath most clearly unveiled the same; yet so warily, as few could perform the like, although many diligently searched._

Therefore, since the Writings of this most highly illuminated Man are able to give a good Testimony of Truth to this my Work, I thought it very convenient, to insert a part of the best of his Writings in this small Treatise of mine; whence it will appear, how our Art is carried on and Augmented Yearly. The Words of =Paracelsus= are these which follow.

Of SULPHUR.

GOD hath created Bitumen, endued with many rare and admirable Virtues, not only conducent for the necessary use of a Physician, willing and ready to heal the Sick, but also for the vast Phantasy and Operation of Chymistry. Besides, in it are many other Virtues, which wonderfully discover themselves by Sulphur, because it is the true Bitumen. Wherefore I thought it worth my while, not only to describe the Medicinal Virtues of Sulphur, but also the Chymical, and many other associated Virtues of the same, in every other Profession and Business.

It is to be owned, that many things have been writ of Sulphur; but the true Foundation of the true Virtues thereof, hath scarcely yet by any Man been exactly enough touched or proposed. But those Writers are to be blamed, who would describe all things, of which they have no understanding, because, in so doing, they did indeed compose and prescribe somewhat; but nothing fundamentally, or according to its genuine Disposition and Property, as in Writing and Describing is requisite. For in truth, they themselves understood not, yet (through their ambitious Haughtiness) they would compose Books, consisting of Letters only, without Soul or Spirit. But I, as One experienced, present you my Experience of Sulphur in all things, viz. What Sulphur is with respect to Medicine, Alchymy, and all other associated Artifices. Therefore know ye, that in Sulphur (but it is in GOD only to hinder) are wonderful, and those so admirably famous, Things, as thence the natural Light of Man may derive Cause enough for Wonder: Or else, (if GOD prohibit not) the Fault is in the Artist’s handling it; which is a thing very probable. For, when every babling Sophister thinks himself a Physician, and every Finical Fellow will be accounted a Chymist; then it comes to pass, that Arts can never be rightly exposed to publick view. But howsoever the Matter is, the Foundation lyes here: In Sulphur (for either Faculty) are insited so great Arcanums and Powers, as almost no Man can throughly exhaust them; and also so great Virtues, as will cause admiration so every Man. For in very deed, according to the Experience of all Men, (in either Faculty) there are so many things worthy of Note; because in Sulphur is such an Efficacy, as few like unto it are given, nor in Chymistry and Medicine can its second be found. Yet Aristotle defames that, saying, Transmutation of Species cannot be. But Sulphur suffers Transmutation: Which is sufficient to prove, that Aristotle (if he were now living) might be convinced of his Folly, even by Women.

No Physician or Chymist should convert Sulphur to his Uses, according as it is found in it self; but separated into its Arcanum, and purely freed and cleansed from all Impurities, until it is so purely clean, as its Virtue exceeds the whiteness of Snow. Hyssopus, that is, the Art of Separating, doth this; it was anciently called Hyssopaica, in Alchymy and every Separation. Yet Sulphur is of admirable use for its vulgar Businesses, or common Artifices. Now, that I may more accurately explain 🜍 to your Comprehension, I will first distinguish it according to its Nature. For it is not produced from one Matrix, but from many. Wherefore also, it acquires divers Operations, that is, hath in it self various affections, not one disposition only, but peculiar peculiarly. And that the Physician may not err, I will here present to him the Nature of that Sulphur, which is best for his use in Medicine; also to the Chymist, I will exhibit the disposition of that, which is profitable in Alchymy; and lastly, I will shew, how far it is conducent for every common Business. Therefore the Instruction being first premised, its use shall be superadded, not only in Medicine and Alchymy, but also in other common Vocations; that every Man in his own Operation may know, how to use and apply the same, without mistake or Error.

Touching the Embryonate Sulphur of Metals, viz. what is invisibly contained in it, thus take it: That 🜍 in Diseases doth so admirably conserve and restore its own Member, as it manifests the Members to stand in need of a Mineral Medicament only, and no other. Hence the 🜍 of ☉ is conducent for the Heart, of ☽ for the Brain, of ♀ for the Reins, of ♄ for the Spleen, of ♂ for the Gall, of ♃ for the Liver, and ☿ for the Lungs.

Also there is found a kind of Embryonate Sulphur in Wood: But that 🜍 is Fire only, which no Man can preserve in its Life and Essence otherwise than in the Wood, with which it passeth away, and dyes. Such is the 🜍 of all things which are Woody, or whatsoever it be, that is plainly reduced by Fire into Ashes. This 🜍 is Vegetable, but not fixed; nor is it conducible for any thing at all, except those things, which are to be prepared by Fire. Now be it known to you all, that that 🜍 indicates the Virtues of other Sulphurs, this way: As Fire devoureth all things, so every 🜍 is an invisible Fire, which doth invisibly absume Diseases so, as Fire visibly consumes Wood. Wherefore the Element of Fire is a singular Arcanum in all Diseases. He that wants this Element of Fire among his Secret Medicines, ought not in any wise ascribe to himself the Name of a Physician; nor can he shew himself an Expert Physician, but is rather an Erroneous Operator, and a Robber of the Sick. Further I say, 🜍 is the Element of Fire, and if any one would have it exercise the facilities of a Medicine, let him take care to volatilize it so, as it may vanish like a Flame; that is, let it be so subtilized, as it may recede from its own Body, and the Body be separated from it: For the Body is not the Element of Fire. Sulphur, rendred thus Subtile and Volatile, is the Consumer of what is to be consumed, that is, what is not fixed in Nature, so Diseases are not fixed, but the Body is fixed against the Element. And the Element of Fire is only adverse to that, which is not fixed against it, that is, adverse to Diseases. Now would Pseudophysicians so order the matter, as our Philosophy might find place, and receive Encrease in the Schools of Physicians, the Trifles and Impertinencies of Humorists (who grope in Medicine as a Blind Man, that knows not which way he goes) being totally rejected, many Homicides, daily perpetrated by their Rashness, would be prevented. In the mean while, since they are Men of no Conscience, what can you do, but leave them to their own perverseness? He that is desirous to act as a true Physician, let him seek the Virtues of Elements in Natural things; there he will both find the Truth, and a Remedy against the Diseases of the Sick.

There is a twofold kind of Embryonate 🜍; one fixed, but notwithstanding made Volatile; the other, pure Fire; that is, one is Living Fire, the other Insensible Fire; yet both the Sensible and Insensible are exercised in like Consummation; viz. one in Wood, the other in Diseases. Every Man, affecting the Health of others, might by these few words be sufficiently instructed, if GOD withstand not his Endeavours; but I judge every Man shall not be made Wealthy, because GOD well knows, why he hath given the Goat so short a Tayl. For since Riches do very often seduce Poor Men, cause them to put off the Habit of Humility and Modesty, and transform them into proud and insolent Animals, therefore it is more safe to keep silence, and leave every one to his own poor estate.

Now know ye, touching Sulphur and its Species; what the Nature, Property and Essence, of the same is. Whosoever shall attempt to describe Sulphur in a most accurate manner, (as is fit, though not expedient) will have need of abundance of Paper. But for handling 🜍, a judicious Chymical Operator and Experienced Artist is required; such a one should be very expert and solidly grounded in his Art, no Airy Talkative Person, whose Art consists in Lip-labour only; but one, that proves himself an Artist by the Labour of his hands: For such a Man will be able to extract from 🜍 more wonderful Arcanums, than any Man can describe with his Pen. But, he that knows nothing of Sulphur, knows nothing at all, nor is it convenient, he should say any thing, either in Medicine, or in Philosophy, touching any of the Secrets of Nature.

Of the Use of this =Element= of =Fire=, which =Paracelsus= hath so earnestly commended to all Physicians.

First, this Tincture of 🜍 may be exhibited in all Diseases, for comforting the Brain, Heart, and all the Internal Members of the Body, because it is famously subtil, savoury, and sweet; and is a Medicine most excellent, especially in Affects of the Lungs. Also, it is the most penetrating of salutiferous Balsoms, for curing every Body internally hurt, and for restoring all vitiated Members to their pristine Sanity; in so much, as, in this respect, you can scarcely find any other Remedy, second to this in Virtue. Therefore it may very well serve instead of Aurum potabile; but in firey Diseases, it must be warily administred. This Essence of 🜍 strengthens weak Stomachs, and gets a good Digestion. In a word, in all Distempers whatsoever, except Burning Feavers, it may be safely used.

Note: If any one shall extract a red Tincture from fixed 🜍 rubifyed, he will enjoy a most present Remedy, not only for Men, but also for some Metals; namely, for tinging ☽ and ☿ into ☉. This is that, which Paracelsus commended to all the Rivals or Sons of Art so highly, that I thought I should do very well here to subjoyn his own Words, as they are written.

Mortification of Sulphur is made, when its combustible and fetid Humidity is taken away from it, and the 🜍 reduced to a fixed Substance, which is done thus.

℞. Common yellow 🜍, which reduce to a fine Powder, and from it three times abstract a most strong Aqua Fortis; then the 🜍 remaining in the bottom, will be of a black Colour. This edulcorate with sweet Water, and so oft distil the Water thence, as until the Water come off wholly sweet, and smells not at all of Sulphur. Then take that Sulphur, and reverberate it in a close Reverberatory, like Antimony. In Reverberating, it will shew it self, First, White; Secondly, Yellow; and Thirdly, Red; as Cinnabar. Having brought it to this pass, thou mayst rejoyce; for that is the beginning of thy Riches. For this Reverberated Sulphur in Tinging, renders every Silver into the best Gold, and the Humane Body into perfect Health, more excellently than can be described. Of so great Virtue is this reverberated and fixed Sulphur, &c.

Elsewhere, Paracelsus writes of the Transmutation of Metals and Gems, thus: As you now have seen a very brief way of some peculiar Transmutations of Metals; so here further know ye, touching the Transmutations of Gems, that is, of small Stones, that of such Transmutations also there are various ways, some of which notwithstanding seem in no wise adverse to others. For you see how potent a Transmutation of Gems lyes in the Oyl of Sulphur. Every Crystal, that is left in that Oyl for some time, is tinged and transmuted, and may by graduation with distinct Colours be so exalted, as to exceed a Natural Jacynth, Granate, or Ruby, &c.

Paracelsus here teacheth the fixation of 🜍, if a most sharp Aqua Fortis be several times abstracted from the same, reduced to a fine Powder. But that way of proceeding will profit nothing, because the Aqua Fortis is not capable of any Ingress into the 🜍, because that is first to be procured by Salts, as we above taught. For then the Artist’s Endeavour will succeed well, and the 🜍 in Abstraction of the Aqua Fortis be fixed, and also wax white: But Redness is afterward given to it in an open Fire, or Fire of Reverberation. And it will never wax red in a close Vessel, how long soever it stands in the Fire. And when it is thus Red, every common Spirit of Wine extracts not its Tincture, because it hath not ingress into it. But the fixed red 🜍 must first be melted with fixed Salt of Tartar in a very strong Fire. That way is given to it such an Ingress, as any Spirit of Wine can extract from it its Tincture. For otherwise you shall labour in vain. Paracelsus intended rather to keep this Experiment to himself only, than to expose it to the use of the ungrateful Vulgar Sort. But no Man hath cause to wonder, why I now am desirous to discover the same openly, since I have peculiar Reasons of this Publication, an account of which I am not bound to render to any Man. It is sufficient to any grateful-minded Man, that I am willing publickly to discover that Secret.

This fixed Tincture of 🜍 is in Medicine much more efficacious, than the Element of Fire, described by Paracelsus. For That is only extracted from a Volatile Sulphur; but This is fixed; and is also of power sufficient to cure the fixed Diseases of Men, as well as Metals. The Volatile Tincture, or Element of Fire, as it is called by Paracelsus, is otherwise also famously conducent for External Uses. All affects of the Skin, as Scabs, and the like, are cured by the help of that. Also to every Wine it is a present Medicine. For if any one put a little of it into a Cask of Wine, the Wine acquires a grateful Tast and Odour, and will be so comforted, as not easily to admit of changing or perishing, as otherwise is wont to happen to common Rhenish Wine. I did indeed, for tryal sake, pour same of this into divers Wines, and found it so in very deed. For I put one or two drops of our Element of Fire into several open Cups filled with Wine; and I daily observed them, until I found, that that Wine, in which none of the Element of Fire was put, did in two or three days contract a slimyness; but those, in which a little of the Element of Fire had been mixed, stood almost three Weeks, before they began to contract the like. Which business of Wine, if any Man well consider, he may find out the way, how, by the benefit of this Art only, far more easily to acquire sufficient Gain for daily Sustenance, than otherwise by the perillous ways of Merchandise. Wherefore, whosoever is desirous of enjoying Profit in Wines, let him always take care continually to have ready prepared by him a good Sal mirabile, and reduce Sulphur into a red firey Stone; otherwise he will lose his Labour and Cost, which, by way of Admonition, I was not willing to pass over in silence. Therefore I must say, with Paracelsus, that all those Physicians and Chymists are not of the best Fame, who have the Gift of Glorious Eloquence; but those only, who have learned their Understanding by long use of Fire; and whilst elaborating Subjects, to be prepared, do well know, what should be added and substracted, according as the Operation of every thing requires.

Since we now know, what Paracelsus taught touching the fixation of 🜍, and also the profitable use thereof in Medicine and Alchymy; it will in no wise be impertinent in this place to insert, what Basilius hath written touching the same; that by his Words every Man may the better discern, that my fixation of 🜍, which I have described to be made by the help of Salt Nitre, differs not from the Writings of other Philosophers, speaking of Salt Nitre. The aforesaid Basilius, (who, in many places of his Writings, mentioned the fixation of 🜍 by help of Salt Nitre, but obscurely enough) among other things, thus writes.

[_Here =Salt Nitre= is introduced, speaking of himself and to himself only._]

Sulphur indeed is my most mortal Enemy, and he is also my best Friend: For when we both are joyned together in Wedlock, and our Marriage celebrated in Hell, so, as we both sweat well together; then we shall so put off all Impurities from us, as in our dead Bodies may be found the greatest Treasures, and of us be progenited wealthy Children, &c. By which words, Basilius intimates, that Salt Nitre, by the Contact of 🜍, is inflamed, and, as by an Enemy, wholly burnt up and reduced to nothing; and therefore is accounted its greatest Enemy. But if Salt Nitre, in form of an Aqua Fortis, be associated to 🜍, and render it fixed and constant in Fire; they then become the greatest Friends, and from them both are procreated Rich Children. Therefore whosoever is desirous to obtain such Children, let him bend all his thoughts to the matter it self, and diligently search; for he may find, if GOD be pleased to indulge him and permit the same.

Whatsoever Paracelsus hath here writ of 🜍, he hath undoubtedly writ plain enough, so as Credit may safely be given to his Writings. For that what he saith is not from the purpose, Every Man may be informed by these few words, &c. Certainly he, had he not dreaded the impiety of the World, would much more evidently have explained this, and by that means he would have helped the Necessity of many; but the notorious Ingratitude of the World deterred the Man.

Also Paracelsus admirably discourseth of the Element of Fire, how excellent a Medicine it is, as I my self have experienced, and shall further in time to come (if GOD permit). In like manner, the same Man makes mention of the noble Hyssopaick Art, by the help of which, ancient Philosophers did, with their own hands, make black 🜍 white as Snow, fix it, and by the benefit thereof, do great Miracles in Medicine and Alchymy. This Art, (with Grief be it spoken) by the negligence and injury of former times, was gradually lost; which notwithstanding, from the Caves of Silence, and, as it were, lying in Darkness, this my Small Treatise will again bring to Light.

The prophet David seems to have some knowledge of this Royal Art; for when he saw his Sins before GOD, had (as it were) contracted the blackness of a Coal, he thus implores the Divine Mercy: Sprinkle me, O LORD, with Hyssop, that I may be white: for, by thy well-washing of me, I shall become whiter than Snow. Whence it is sufficiently manifest, that David craved not the well known Kitchin-Herb, Hyssop, to be washed with, because that could not help him; but he spake Metaphorically, and requested that his Sins (by the great blackness of which, he believed his Soul to be infected before GOD) might be pardoned, and he received into Divine Favour, and never be driven from the face of GOD to Eternity.

Likewise, there is no Community between the black, gross, and combustible 🜍 of Wood, and the pure, fixed and incombustible 🜍 of Gold: For as long as black 🜍 keeps its combustible disposition, it is refused by the other, as abhorring the familiar Society of so stinking and sordid a Guest. But as soon as that Ethiopian, by assistance of the most noble Hyssopaick Art, shall be washed white as Snow, and rendred constant in Fire, then it is readily received into Communion by the ☉, and of both is made one Tincture, by help of which, other Metals are reduced to the Perfection of Gold; as a little after shall be shewed more at large. Yet I will first briefly note the difference of 🜍, according to my Experience; which is indeed not very necessary, because Paracelsus hath done it. Nevertheless, I am very willing to subjoyn these few things.

Ancient Philosophers, as often as they in their Writings treated of the Original and Beginning of Metals, placed the Foundation of their Assertion in Demogorgon; viz. That he was the Grand-father of all Metals and Minerals, who, dwelling in the Center of the Earth, was cloathed with a bright-red Cloak. But properly, Demogorgon is the Central Fire continually burning, and a Subtile Spirit of 🜍, distilling it self through the passages of the Earth. If this firey Spirit in its ascent finds a Commodious Cavern, or Humid Place, in which it may abide; it is immediately there coagulated into a Mercurial Water, and by the Central Fire’s continual Coction, in length of time, ripened into Metals and Minerals. But the ascending Spirit of 🜍, which finds no Seat for its Abode, ascends higher and higher, until it comes to the Superficies of the Earth; into which, when moystened with Rain, it thrusts it self; and from the Ground grows upward into the Air, in the form of vast Bushes and Trees; in which Plants and green Trees, is found such a 🜍 as is in Minerals, (yet this is not found so fixed, as that in Metals,) because all things in the Bowels of the Earth are generated according to the Influence of the Stars, and there coagulated according to the nature of the place into these or those Metals. Let him, who is desirous to be taught more at large touching these, consult those Philosophers, by whom the same are plainly enough described. If the pleasure of Operating induce any one to set about this Work, he may make choice of the 🜍 he judgeth most sutable to his Intention.

Now behold the Method, in which, by the benefit of the most ancient Hyssopaick Art, black 🜍 is by a dexterous washing turned into white, rendred fixed and constant in Fire, and by Reverberation transmuted into Redness, and thenceforth used as a Medicine of Humane and Metallick Bodies wanting melioration, and that with notable profit.

_Here is presented, first, the Method of Washing Black =Sulphur= so, as it becomes very White._

The worthy Paracelsus doth briefly indeed describe the method of whitening and rubifying 🜍, but what was most conducent thereunto, he concealed; viz. that way of Preparation, without which no Aqua Fortis can have ingress for Washing and Fixing. My purpose is in this place, for the sake of the Searchers of Art, to publish this Secret in plain Words. This may be done many ways, as will appear by the following,

℞. One part of the Terrestrial Sulphur of Pit-coals, or of the Vegetable Sulphur of Wood-coals; with which, reduced to Powder, mix two or three parts of our Sal Mirabile, prepared of Oyl of Vitriol and Common Salt. Which mixture put into a Crucible, and set the Crucible covered in a Wind-Furnace for melting. There the Sal Mirabile, by its Acrimony, preys upon the 🜍, and dissolves it; and thence makes a Red Stone, which, by pouring Water on, you may dissolve, Filtre, and again Coagulate, into a Red Salt or Stone. And thus the 🜍, by help of the Sal Mirabile, through one only abstraction of a sharp Aqua Fortis, will be so habile, as it may easily be made white with washing, and also be fixed so, as to sustain the force of Fire, according to this following.

Process.

℞. Of this Red Sulphureous Salt, ℔ j. and upon it, in a strong Body of Glass, pour ℔ iij. of most sharp Aqua Fortis: Yet not all at once, but leisurely, and at times; because the Sal Mirabile with the 🜍 loseth its Acidity, and becomes Alcalisate, and therefore so inimical to the Aqua Fortis, as it impetuously resists the same. Therefore let him, that is ignorant of this, be very wary, lest all that is contained in the Vessel fly away, or the Glass, through too much heat, burst in sunder. For this cause, proceed leisurely, and operate according to the Rules of Art, that your Endeavour may be fortunate. For, in a way contrary to this, you can find nothing, but Damage and Trouble. As often as you put in any Aqua Fortis, presently put on the Head, because it will suddenly and hastily fume, and so cause damage; to prevent which, after I had sustained several Losses, I at length, against such Exhalations, found this Remedy.

[Sidenote: * Half Ounces.]

In the Top of the Alembick I caused a small hole to be made, through which I put a little Tunnel of Glass, and luted it on. So soon as I had put the prepared 🜍 into the Body, and luted the Head and Receiver to it aptly, I through that little Tunnel poured at one time two or three Lo tones of Aqua Fortis, and presently stopped the Pipe with Paper; then immediately after great Ebullition, (by its own Virtue, without any external Fire) the subtil Soul of 🜍 ascended in a red form. Soon after, I poured on more Aqua Fortis, and left it to its own operation. This I did so long, and so often, as until I had put in ℔ iij. of Aqua Fortis, upon ℔ j. of the prepared 🜍. When you have thus done, you may administer Fire externally to your Matter in the Glass Body placed in Sand, for so the Aqua Fortis will the more virtually act upon the 🜍, and will all ascend red in Colour; but the 🜍 will remain with the Sal Mirabile in the bottom of the Vessel fixed, white, and able to sustain the force of Fire so, as it seems almost incredible, that such a Substance, easie to be enflamed and burnt, should in a few hours space be exalted to so great Fixation and Constancy. The Distillation ended, and Glasses cooled, take up the Body out of the Sand, and thence take out the Salt with the fixed 🜍; and to dissolve the Sal Mirabile from it, pour on as much Common Water as shall be sufficient. After extraction of the Salt, the fixed white 🜍 must be dryed, and kept sufficiently hot in a Crucible in an open Fire, until the 🜍 remains fixed, totally white, and able to abide the Examen of Fire. Then is it fit to be reserved for such Uses, as you shall learn by the following.

Note: If the Sal Mirabile, together with the Aqua Fortis, shall be purified, then the fixed 🜍, after Edulcoration, will be white as Snow. But on the contrary, if you do not well filtre the 🜍 with the Sal Mirabile, and also cleanse not the Aqua Fortis, the 🜍 will not come forth of a Snow-like Colour, as you may easily conjecture. Wherefore, whosoever would have a Snow-white 🜍, he must warily proceed, and purely operate, in all parts of his Work. In Medicine, and the Transmutation of Metals, 🜍 destitute of whiteness, will serve well enough; but if you would apply it to such Uses, as necessarily require a Snow-white Colour, you had need to proceed warily, according to the Prescripts of Art. For it is of great Concern in every Work, to know, whether the fixed 🜍 should have a White or an Ash Colour; as in the following shall be shewed more at large.

Moreover, it is highly necessary to be known, that that Aqua Fortis, which was poured upon the prepared 🜍, and separated from it by Distillation, is no more to be reputed Common Aqua Fortis. For although it ascends Red, yet that Redness disappears in a day or two, and the Aqua Fortis shews it self limpid and clear again; in so much, as it can scarcely be thought by any Man, that any eminent Virtue is latent in that red Aqua Fortis changing again into whiteness. Which kind of Ignorance did notably hurt me, whilst I persuaded my self, that such an Aqua Fortis could not be effectual for any other use, or for the same, again. But afterward, when I was seized with a desire of searching, whence that Redness should proceed, and why it again disappeared; I rectified a pound of such Aqua Fortis, in a clean Glass Body, to know, whether that Redness would remain behind, and no other than the Aqua Fortis simple ascend; and, by tryal, I found, that no Redness would ascend, but in that Rectification it separated it self from the Aqua Fortis, and resided in the bottom in the form of Powder, white as Snow. Having done this, I tryed, whether the same White Powder were fixed, and I found it to be as fixed, as Gold it self: yet had no ingress into Metals, but remained like a white Earth constant in Fire. Hence I was seized with the delight of thinking, what eminent Virtue might be latent in this Snow-like Powder. Wherefore I again and again made like Tryals, and still found the same. Whence a great Light discovered it self to me, by which I perceived, that in the vehement Action of the Aqua Fortis, in dissolving the prepared 🜍, the most clean Soul of the 🜍 ascended with the Aqua Fortis, yet in a very small quantity: For out of ℔ j. of such 🜍, I had not above eight or ten Grains of this Soul of 🜍 left behind. Which thing, at first, did not please me very well, because the smalness of its weight seemed of no value with me. But having made a more exact Tryal, I found this Snow-like Powder to be a most excellent Medicine in several Curable Diseases of the Humane Body, and a true Tincture for Correcting Metals; and therefore afterward I esteemed it far more than before; and this so noble white Tincture, I, by the help of Art, united with Gold, (which is a thing not difficult to be done by a skilful man) and so found, that this laudable Tincture, although so very white, might, with ☉, in a small Fire, be exalted unto Redness, and be of more value than all the 🜍 remaining; although that is an hundred-fold more ponderous, than this that ascended. Yet the Use and Fruit of Both, we will a little after shew more at large.

These may suffice to be offered here, touching the way of Whitening, Exalting and Fixing, common, black, filthy, fugitive, and combustible Sulphur, till it is able to sustain the torture of Fire. But before we proceed to the Use of this whitened and fixed 🜍, we will here shew certain other ways of whitening and fixing every combustible Sulphur.

Another way of Fixing =Sulphur=.

℞. One, two, or three ℔. of common yellow 🜍 reduced to Powder; upon this, in a glazed Earthen Pot, pour four, six, or nine ℔. of a strong Lixivium, made of Lime or Wood-Ashes, in which, you must so long boyl the 🜍 with continual stirring of it, as until the Lixivium hath dissolved as much of the 🜍, as is possible. Then decant it off, and pour on fresh Lixivium, that the same may also dissolve as much as it can; repeating the same Labour till all the 🜍 shall be dissolved. Which Solutions, if you filtre and coagulate into a Red Stone or Salt, the Sulphur will be so habile, as it may, by the help of Aqua Fortis, be washed and fixed.

Another way of Fixing =Sulphur=.

Dissolve 🜍 in a Lixivium, and put that Solution in a Glass Body, upon which set an Alembick, with an hole on the Top to put a Tunnel through, as before said, and adjoyn and lute a Receiver thereto. Then through the Funnel pour in leisurely and by degrees so much Oyl of Vitriol, as until the mortification of both is perceived, no more ebullition is caused, but all action each upon other ceaseth. This being done, administer Fire by degrees, and a subtile Spirit of Vitriol will ascend, which performs wonders in Medicine and Alchymy; because it contains Spiritual ☉ in it self, and may be very much subtilized by Rectification. In Taste, it differs little from the Taste of Spirit of Urine; only that it is more grateful to the Palate, and for every Use more efficacious than Spirit of Sal Armoniack or Urine: Also from it the Tincture may be separated, as we will shew here following.

The Salt, remaining in the bottom of the Glass, must be taken out, and by fusion in a Crucible turned into a Red Stone, which suffers it self, per se, to be fixed in the Crucible in a short time. By the benefit of this Sulphur, all Metals may particularly be amended with great profit. If any one purposeth to use the same Universally, let him pulverize this fixed Red 🜍, and from it extract a blood-red Tincture with Spirit of Wine: For this Tincture is easily extracted, and by Paracelsus is called, The Element of Fire, and was by him highly esteemed. Undoubtedly the chief Reason why this Philosopher called it The Element of Fire, was, because in the Operation he visibly discerned four Elements. For, the Extraction ended, (which may be absolved in 24 Hours) on the top is a beautiful Red Ruby-like Tincture, under which is a white Liquor, and in the bottom an Ash-like Earth. The little Skin separating the Tincture from the white Water, is taken for the Air. Therefore this way alternately, the four Elements present themselves to sight in the Glass without confusion; so as although you shake them together an hundred times in an hour, yet they will never be mixed, but after that agitation, every of them recovers its pristine Station. The fruitful Use of this Element of Fire, shall be further spoken of afterward.

Note: As we have here now taught the way of washing and fixing common Yellow 🜍, and the black 🜍 of Pit-coals and Wood; even so may the 🜍 of Antimony, Vitriol, Auripigment, and other Minerals, be whitened and fixed.

But the method, by which 🜍 is extracted from Metals and Stones, shall (GOD willing) be shewed in a peculiar Chapter. In the mean while, here is declared,

The Use of our Fixed =Sulphur=, and, first, in Medicine.

First, this 🜍 whitened by Lotions and fixed, is a most excellent Bezoardick, and much more safe in its Use, than the Oriental Bezoar, which is sold indeed for a greater price, yet never discovers any visible and sensible Effect. On the contrary, our Bezoar deservedly is preferred before it, especially in the Pestilence, and all other Diseases, where Sweating is needful.

Also, in all Affects of the Lungs, it yields more Comfort and Relief, than all other Medicaments, which are prepared of 🜍 not cocted nor fixed, but only crude. Likewise, to Men or every Age, whose weak Stomachs are prostrated by an heap of aqueous and viscous Humors, it is a present Remedy; because by its dryness it totally absumes all Phlegmatick superfluous Humidities, and perfectly restores the Stomach. What shall I say? It may in a special manner be commended, as a Cordial and excellent Confortative against the imbecillity of Age. And outwardly, it may serve for a most excellent Cosmetick; and, in like manner, by the Spagyrick Art, be reduced into an admirable sweet Oyl, by the benefit of which, the yellow and blackish Skin of Women may be tinged with a beautiful white Colour: Not like any other vulgar Cosmetick, which doth indeed whiten the Skin, but that may again be washed off with Water; not so, I say, but in such a manner, as the Skin, thus elegantly tinged, can in no wise be washed off again. Yet in length of time, that whiteness of the Tincture will wear away, and the Skin recover its native blackish Yellowness: Wherefore it must be tinged again, as often as shall be needful. Whence it is manifest, that such a Tincture is admirably useful in beautifying rich Virgins, and curious Matrons.

Moreover, this Oyl of Talk is efficaciously prevalent in curing such Affects of the Skin, as are called, Impetigo’s, Serpigo’s, and Lichene’s; also Scrophulous Tumors rising about the Nose, or in any part of the Face, and proceeding from an Inflammation of the Liver. This Oyl takes away all such cutaneous Vices, and beautifies and heals the deformed Skin, restoring it to its native Colour.

The Use of the same in Chymistry.

Fixed 🜍, as well in the humid, as in the dry way, transmutes imperfect Metals into ☉ and ☽. Most readily ♄ and ♀, in the humid way; and most easily ♂ and ♃, in the dry way. From every ☽ it separates ☉ by fermentation. If it be added to prepared Metals, the same Metals distilled by Retort give forth from themselves living Mercury, which permits it self to be fixed with ☉ into a tinging Stone. Whensoever old Demogorgon, or the Grandfather of Metals, through his extream Age, decays in strength, and waxeth bald, he devours his youngest Son, whereby he is so greatly comforted, as he is able to give to all his Sons and Servants golden Crowns.

* * * * *

Note: You are to understand the devouring of the Son to be, when old fixed 🜍 swallows and devours crude and not fixed 🜍, and thereby acquires to it self Flux and Ingress, by the help of a certain Minister, who most diligently watcheth his Sepulchre so long, as until Father and Son (or the fixed and fusible) be mortified, and rise together renovated.

[Sidenote: * Amill.]

Also from our Hoary headed Demogorgon, of exact Age, by the addition of other Matters, is made a most white *Amausum, in the acquisition of which, Goldsmiths do greatly delight; because they can adorn their Artifices therewith.

_Behold I present you the way of Opening and Constituting a perpetual Metallurgy of ☉ and ☽._

We above taught, that 🜍 (after it is washed into a Snowy whiteness, and also so fixed, as it is able to sustain the Examen of Fire) was endued with power of amending all Metals. For the whitened 🜍, by Gradation, turns them into ☽, and the Rubifyed into ☉. But here a great Obstacle is wont to intervene, so as this Work of so great profit, cannot easily obtain its Effect, answerable to the Wish of every operating Chymist; viz. because by Fixation the 🜍 is so totally deprived of its Fatness, penetrating Power, and easy Flux, as it degenerates (as it were) into a dead Earth, which, per se, alone loves not to enter into any Metal, but chooseth first to have Ingress duly prepared for it by the help of other Fusibles, such are vulgar, immature, and combustible Sulphur, or Antimony; which do indeed penetrate the dead 🜍, and render it so fusible, as it is capable of Ingress into Metals.

But since such combustible 🜍 or ♁, is so very noxious to Metals, as it makes them black, volatile, and brittle, and so commonly doth as much hurt as good; therefore we, not approving of such an Ingress, endeavoured to find out a better. Indeed, although every 🜍 may another way be so fixed, and rubifyed, without the help of Aqua Fortis, as to retain its own Ingress; yet such a fixation (though easily done, and requires little Charge) cannot be compleated without a very long time. I intend to describe this way of Fixing; but first shall be shewed the method of procuring a safe Ingress to this fixed 🜍 by a whitening Aqua Fortis.

First, we taught, the 🜍 was to be reduced by our Sal Mirabile, then that a most sharp Aqua Fortis was to be abstracted from it, and after Abstraction the Sal Mirabile to be separated from the white fixed 🜍 by common Water, that the 🜍 might be dulcifyed and rendred fit for Medicinal Uses. Now I teach, that the 🜍 fixed by Aqua Fortis is not to be edulcorated, but the Sal Mirabile to be left with it; being that, which prepares Flux and Ingress for its penetration into Metals, insomuch as Necessity now urgeth us to seek a better Ingress, viz. this way;

_The way of adding to Fixed 🜍 a Ferment, by the benefit of which, is acquired Ingress into Metals, penetrative, and amending the same._

Above, where we treated of the way of fixing Sulphur, we taught, that after it was reduced by Sal Mirabile, a most sharp Aqua Fortis was to be poured upon it, and thence to be abstracted, and that in the time of Abstraction, a little Volatile 🜍 would also ascend with the Aqua Fortis, whence the Aqua Fortis waxed Red, and that such a Redness might be separated from the Aqua Fortis, in form of a fixed Powder white as Snow, which might be used in Medicine and Alchymy with great profit. Yea, such a fixed 🜍 white as Snow, doth not only serve for an admirable Cosmetick; but also this small Quantity of 🜍 deserves to be highly commended by Physicians, as a most excellent Diaphoretick, the like of which you can no where find. For indeed, Oriental Bezoar is not comparable to this of ours. Our Bezoar is the true Unicorn’s Horn of the ancient Philosophers. This our Philosophick Unicorn, is that most potent, hoary, and aged, King of the World, who, as soon as he hath devoured his young Son, encreaseth in strength so admirably, as he transforms his Gray Hairs into Red, and triumphs in his being able to give to all his Servants golden Crowns, and also to make them Kings. For he is no more such as he was, viz. Venom, or Black blacker than Black, or a wild and horrible Beast in the Wood, but is changed into our Oriental Bezoar, White whiter than White, Universal Treacle, &c. So great a power doth he possess, after he hath been prepared according to the Method above prescribed.

If any one be desirous to exalt the Faculties of this 🜍, he will not lose his Labour, if before fixation he dissolve ☉ in Aqua Regis, and pour this Solution of ☉ upon the 🜍, instead of another Aqua Fortis; and abstract it from thence again. For so doing, not only the ☉ remains fixed with the 🜍, and gives Ingress unto it; but also the Aqua Regis, or Spirit and Salt of the World, with the Snow-like Soul of 🜍, will carry with themselves over the Helm the clean Soul of ☉, and so produce a far more excellent Medicine, than if only the Soul of 🜍 did ascend alone; as every Man may easily conjecture. But if any one is desirous to operate better, he may, if he will, dissolve the Gold also in a Crucible, together with the Sulphureous Sal Mirabile; and presently after abstract from it a most sharp Aqua Fortis; which way the ☉ is so much the better united with the 🜍. Although I could discover much more touching this way of Operating, yet since (because I have published already as much as is fit) no Necessity obligeth me to such a publication, I will forbear to speak further hereabout.

The way of bringing this fixed Snow-like 🜍 to Redness, the Laudable Paracelsus here teacheth; viz. that it must be made Red by a flaming Fire. Yet it must not be covered (as he mentions) but open: For this way it will wax Red, otherwise it would remain White. Now that 🜍 to which you add ☉, needs no Reverberation; because by the ☉ it is turned into a purple Colour, and the ☉ it self, by help of the fixed 🜍, becomes irreducible, and passeth into Tincture, and so needs no further Exaltation. Therefore to whomsoever GOD shall be so propitious, as to give him this Salt of Metals, together with the knowledge of conjoyning it with the Red Soul of 🜍 and ☉ which ascends, he will shew himself both in Medicine and Chymistry a principal Master: But whosoever is so blind, ignorant, and witless, as he cannot discern what I have here so largely treated of, such a Man assuredly labours with an uncurable Blindness, so as you cannot recover his Health, although you should put double Spectacles on his Nose. Now to describe the method of fixing 🜍 so, as it may retain its Ingress, wherewith to penetrate into Metals, I purpose not in this place; but it shall (GOD willing) be described, where we treat of our Secret Sal Armoniack. Here follows,

_The way of Preparing a perpetual Metallurgy of ☉ and ☽, by the help of Fixed Sulphur._

Let the Benevolent Reader know, I do not affirm, that all whatsoever I shall here write touching the perpetual Metallurgy, I my self have tryed, or took care to see elaborated. For the fixation of 🜍 hath not been known to me above two or three Years, during which time, I have been for the most part distempered in my Body so far, as I had scarcely strength enough to prosecute my more secret Arcanum’s, which are far more dear to me, than any fixed 🜍 can be. Yet, in the mean while, I could not choose but employ my Thoughts upon such a Method, which being found, any one might, by the help of fixed 🜍, reap a gainful Crop of Fruit from the transmutation of Metals.

To accomplish this, I could find no way more easy, than for a Man, of Elixiviat Ashes (not of Bones, but) of Wood, well sifted, to make large Cineritiums or Tests, in Iron Molds fit for the purpose, and with that Wood-Ash, mix a small part of the fixed 🜍; and then take care to cupellate Silver mixt with Copper, (with the due addition of Lead) according to the common method of Art, upon such Tests. For thus, the ☽ will be purifyed, and the ♀ and ♄ pass into the Test, as is otherwise wont to happen in all other purifyings of Silver. These Tests, (which you may keep by you, until you have a sufficient Quantity) in the usual manner put into a melting Fornace, that in a strong Fire the ♀ and ♄, which passed into the Test, may co-unite with the fixed 🜍, and so attract it to themselves, as they may come forth impregnated with ☽ and ☉. Now if this Coppery ♄ be cupellated on such a Test prepared with 🜍, the ☉ and ☽ will remain upon the Test, and the ♄ and ♀, as happened before, will pass into the Test. And if you again proceed with them as before, infallibly (by such a way of Cupellating) you will, with the help of fixed 🜍, from ♄ and ♀ acquire gradually a Quantity of ☉ and ☽ not to be contemned. By this way of Operating, in all those Regions, where Coals are cheap, a Man may get a competent Livelyhood. For although in Cupellating there is some loss of the ♄ and ♀, they turning into Scoria’s; yet this small loss, in these poor Metals, is nothing, in comparison of the great Gain, which may be expected from the more Rich. I reckon, this Operation of Cupellating costs no more than the price of the Coals; for the damage made in ♄ and ♀ is richly recompensed by the ☉ and ☽ acquired. I was willing to communicate this to the Lovers of Art. Therefore, if there be any Curious Refiners, to whom this Process is pleasing, let them put it to the Tryal; if they will not, ’tis all one to me: For I will make no Tryal in such Works, as require a Man strong and patient to labour in the Fire. In the mean while, I doubt not, but there will be some, who will amply encrease their Fortunes thereby; upon whose Endeavours, I pray for the Divine Blessing, and offer to their Consideration this ancient Proverb, By Saturn and Mars, by Fire and Art, a Treasure is found. Mars is fixed Sulphur: Much might be said for Saturn also; but that is not so conducent as fixed 🜍, which is much purer than rude Iron, as Experience teacheth.

Touching the further use of fixed 🜍 in the Emendation of Metals, and that in an humid way, by fixing and graduating Aqua Fortis’s, the Acrimony or Corrosive Power of which, is first so broken by the help of fixed 🜍, as they do not dissolve, but only penetrate them, and deduce them to an higher degree, and, according to the nature of the 🜍, tinge the same into whiteness or redness.

It is known to us, that nothing tingeth but 🜍 only; and that, according to its Nature, into redness or whiteness, both in the humid and dry way. In the dry way, the 🜍 must of necessity be so fixed and fusible, as being cast upon the Metal in flux, it may penetrate into it, as Oyl into a dry Skin. You have already heard, that in fixation by Aqua Fortis, from the 🜍 is so taken away its Ingress, easy Fusion and Metallick Fatness, as it rather seemeth like a dry Earth, than a Metallick Substance; in so much, as unto it cannot be procured a ready Ingress into Metals, unless by some singular Art and Industry. Such an Ingress cannot be given to fixed 🜍 in a better way, than by Mercurial mundifyed Metals, viz. by ☉ and ☽, and indeed ☉ unto Redness, but ☽ unto Whiteness. It you would proceed more dexterously, you must legitimately unite fixed 🜍 with the Salt of Metals; then will be acquired Ingress into all Metals, as hereafter in the Description of the Salt of Philosophers shall be seen. But if Fortune shall so favour any Man, as he can find out such a Water, as is endued with the power of dissolving fixed 🜍, he will enjoy so potent a Gradatory Water, as will convert black Leprous ♄ into most white pure ☽: And not only ♄, but also ♃, ♀, and ♂; yet ♄ most readily. Touching such a Gradatory Water, (as far as I have learned by Experience) thus take it: Every 🜍 whitened and fixed by washing amends Metals; but how it should have and acquire Ingress into them, is not known. Therefore, as it is the part of Art and Industry to procure to fixed 🜍 a dry Ingress; so also it is no less the Work of Art and Industry to convert fixed 🜍 into a Water, by which, vile Metals may be exalted to a more excellent degree of Gold and Silver. Therefore, let him, who intends to convert fixed 🜍 into Water, observe, that this Water must not be so strong as to dissolve Metals, but savour only of so much Acrimony as will be sufficient to penetrate them, and deduce 🜍 into an humid form, viz. such as it is tinged with, either white or red, according as the Gradatory Water shall be made, either of red or white 🜍. Whosoever well understands how to change fixed 🜍 into Water, unto him will be opened a Compendious way of Graduating vile Metals into ☉ and ☽. Which Operation is, of all, the most commodious for ♄, because Aqua Fortis more readily preys upon, and dissolves, other Metals than ♄. For it is prejudicial to dissolve any, because in Graduation Metals are not to be dissolved, but only to be penetrated, with conservation of their forms, as they were when put in, and, without any diminution, to be transmuted into better Metals; which in ♄ is most easy to be done. Yet any Aqua Fortis, although you add to it thrice so much common Water, will prey upon and dissolve ♄, ♃, ♀, and ♂, which is a thing to be studiously avoided. Into the aforesaid Gradatory Water, in which the fixed 🜍 is, cast a little common Salt, then the Aqua Fortis becomes Enemy to the Lead, and assaults it, but indeed only to penetrate, (not to dissolve the same) and to introduce the fixed 🜍. After the Lead hath lain in such Water about 14 Days, it will swell and wax white, leaving one half of it self upon the Cupel. But the longer it shall lye in the Gradatory Water, so much the more amended will it be.

If fixed 🜍 could as easily be turned into Gradatory Waters, the same may easily be fixed; assuredly in the whole World there would be no one particular more desirable than this, by the help of which, great Riches might be acquired. For this same humid Graduation requires almost no trouble or labour, more than putting filed or rasped Lead for some time into the Gradatory Water, and after Gradation, to take it out and cupellate it; being such a kind of Work, as by Chymists is accounted a Childish Labour.

But to know and be able to convert fixed 🜍 into a Gradatory Water, is the principal Artifice; and to participate of that, all diligence must be used by him, whosoever he be, that is desirous to reap pleasant and profitable Fruits from Chymistry. What do you desire? All things needful to be spoken, cannot clearly be explained with a Pen; yet if any one shall acquire the Salt of Metals, he may easily so far introduce fixed 🜍 into Metals by that, as they shall be amended thereby. Hitherto I have plainly enough described the Fixation of 🜍, and prolixly demonstrated, how ingress may be procured to it, as well by the Humid, as by the Dry way. Wherefore, whosoever shall think himself concerned herein, let him follow these Prescripts, until he find so much Good, as the favour of GOD will grant to him. For the All of our hope depends on the blessing of GOD.

In the mean while, I am not willing to conceal from the Searcher of Art, this one only Artificial Manual Compendium, of converting 🜍 easily into a Gradatory Water. We above said, Aqua Fortis could find no ingress for it self to the fixing of 🜍, before it was procured to it by the help of Sal Mirabile. Therefore, since the way of preparing Sal Mirabile is various, and one Salt is always more constant than another; great Caution must be used, that the Sulphur be so handled and accommodated, as it may be suddenly dissolved by the sharp Aqua Fortis, and so not be precipitated into a white Powder. For if this be not done, it will indeed be fixed by the Aqua Fortis, but become very difficult to be dissolved. If it be well dissolved the first time, after Fixation it will be easily dissolved. Which is a thing worthy and profitable to be observed: For the whole hinge of Art consists here. Therefore, if any one be well Skilled in Spagyrick Labours of Fire, he will easily bring this Prescript to a good Effect; but if he be not such, he will Labour in vain, and lose his Charges; and that not without the good Pleasure of GOD, who Wills not, that every Man should be made Rich. Nevertheless, if any one, with an indefatigable study and patience of Search, shall hit the Mark, he will give thanks to GOD and to me: If not, let him impute the Error to his own unhappiness, since I have writ so openly and clearly, as no Man before me ever did. My purpose is in this place to discover one most excellent Secret; by the benefit of which, fixed 🜍 may easily be changed into a Gradatory Water, and that the following way.

Choose such 🜍, as unto which Nature hath given greater Efficacy, than to the common 🜍; such, I say, as is in a sort Mercurial, and in which such beginnings of the Operation of Nature discover themselves, as thence may be made a Metal of a Golden Disposition. Such a Mercurial 🜍 you shall scarcely find in all the Metallurgy of Gold; and that naturally Red, both internally and externally; and is otherwise called by Paracelsus Embryonate Sulphur, or Cinnabarine Sulphur, or immature mineral Electrum; but by Miners vulgarly called the Flower of Gold: Also you may perceive it to have a great Communion and similitude with Auripigment and Antimony. This Sulphur is Mercurial, and toucheth Metals with a more near Affinity, than vulgar simple 🜍, because after Fixation it is easie to be dissolved, and before Fixation better to be wrought upon than common 🜍, which partakes of no Mercury. And this 🜍 in the abstraction of Aqua Fortis gives forth more of a beautiful Tincture than any other common 🜍. Also this pure Soul may much better be used in Medicine and in Alchymy, because it is both Mercurial and of greater Efficacy, than the Soul of any common 🜍.

Note: Common 🜍 is not so easily prepared for Solution, as this; because it is Mercurial, and therefore, hath more Communion with Aqua Fortis, to be dissolved by help of it. And after it is dissolved, in the Distillation it gives forth more Soul, and the fixed 🜍, which remains in the bottom, is of greater Virtue in Medicine, than the other of common 🜍. For by how much the more pernicious Venome it was before Fixation so much the more Efficacious Medicine doth it become, after the Venome is inverted by Fixation, and converted or prepared into an Antidote or Treacle. Such 🜍 may also another way, more commodious, than by Sal Mirabile, be prepared for easie Solution: Which indeed is a thing of great moment, and worthy to be observed.

This short, but necessary, Admonition I thought good to subjoyn for the sake of the Searchers of Art; to the end it might be known, that one 🜍 is better than another for preparing the aforesaid Gradatory Water. Nevertheless, the known common Sulphur, as well as that of Wood, is sufficiently conducible to be washed and fixed. More at this time I have not to advise. In the mean while, if any one be desirous to Labour, he may ingeniously search out all things fit for his Invention, and earnestly strive for Riches. For I, without Envy, or close Concealment, have so openly spoke my mind, as the least blame cannot justly be imputed to me. But to prevent the Infelicity of thy Error, my Reader, I could not do better, than I have here done by Writing. Let it not be tedious to Thee to tread in our Footsteps, and in the Footsteps of others, so long, as until you can attain to a fortunate and desirable End; which will Crown your Work: Which Work, by Idleness and sloath, together with Supine Ignorance, can never be accomplished.

Having communicated these Gratis, every Man may hence satisfie his Desires so, as not to trouble me further with his Inquiries.

A COROLLARY.

We, in this small Treatise, have plainly shewed the Way or Method, by which, every black Volatile and Combustible 🜍 may in the space of one day be converted, by washing, into a Snow-like Candor, fixed and rendred constant in Fire.

Also how, in Fixation, the Aqua Fortis, being abstracted from the Sulphur, carries with it self the most pure Soul of the Sulphur, renders it fixed and durably permanent in Fire; and besides, that it is not only a present Remedy for expelling Diseases most grievous in the humane Body; but also, that it is endued with the Power of transmuting imperfect Metals into ☉ and ☽, yet particularly only, being destitute of such ☿, as can sufficiently extend it self in Efficacy.

Likewise we have taught, how to the more gross part of the 🜍, which remains in the bottom, ingress may be procured for the amending of Metals with Profit, both in the humid and the dry way.

Lastly, we shewed, how much one 🜍 excels another, and such 🜍 was to be accounted more excellent which contained in it self pure ☿; and that especially to be the most excellent, which before Fixation was judged most venemous; and that for this Reason, viz. because every Supream Venome, after Preparation, will become the highest Medicament; and that the Melioration of such Sulphur is much more Efficacious, than common Sulphur. Wherefore in this place, I am willing, again and again, earnestly to commend to the Lovers of Art Antimony, Red Arsenick, Yellow Auripigment, Ash-coloured Cobaltum, Cakimia and Zinck, with Bismuth; because all these are more excellent than common Sulphur. But he, that elaborates such Subjects, so venemous, must studiously beware of the evil Fumes arising from them. For as such a Subject before Preparation is mere Venome, so, in preparing, its venomous Disposition is more and more increased; but after Preparation, that which was deadly, now becomes a most Salubrious Antidote or Treacle, and present Remedy against all kinds of Poisons.

Note: Whosoever is desirous to be securely freed from all Peril, him I would advise, to learn the way of fixing some common 🜍, before he rashly attempts to invade the Fort of such noxious Venoms.

Therefore, whatsoever we have hitherto taught are not vulgar Matters, or Arts well known before, but merely great Arcanum’s, and those very lately invented. For, who could believe, that common 🜍, a Substance easily inflameable and burnable, should in one day be so fixed, as to be able to remain unhurt against all the force of Vulcan? Who could have persuaded himself, that the most venemous Venoms, as Cobalt, Arsenick and the like, may in one day be Artificially inverted, and their mortal Venoms converted into Salubrious Antidotes? Lastly, who could ever have thought, that of the most Volatile Mineral Subjects, as 🜍, Antimony, Arsenick, Auripigment and others of that kind, in the space of one day may be prepared a Tincture (constant in Fire) for humane and Metallick Bodies? No Man, if we had not in this small Treatise so evidently demonstrated that, as it may be plainly understood. Wherefore, as I have formerly said, so I am now ready to affirm, that I, in this small Treatise, have revealed so great and admirable Arcanum’s, as no Man (as far as the Memory of Man can tell) hath publish’d any thing more clearly than I, touching such Secrets.

If any one is desirous to Learn, whence so swift a Fixation of combustible Sulphur, or so sudden Metamorphosis of most deadly Venoms, ariseth; to him, I will now discover the Cause. It is sufficiently manifest, that Spirit of Nitre, as well as Aqua Fortis distilled from Vitriol and Salt Nitre, possess such a fiery Disposition, by which all combustible and Volatile Minerals are ripened. And being ripened, they are also fixed; as if fixed things must of necessity be Mature, and consequently no more noxious or deadly to Mortals. For whatsoever is rough, crude and immature, the Stomach of Man cannot digest, but rejects and casts out that, (by which it may be injured) as Venome: According as is easily discerned in all Catharticks, either Vegetable, Animal or Mineral, which, by reason of their Crudity, are so great an offence to the Stomach of Man, as it frees it self from them, either by Vomit or Seidge. And the more crude and immature Purgers be, the more strongly do they Operate. Hence usually (by the Prescript of Physicians) Purgers that are too violent, before they be taken into the Body, are amended by Fire. As for Example. Squills and Diagridium, which too vehemently Purge, are covered over with Dough and baked in an Oven, for correcting the excessive Purging property in them, that they may cause Evacuations more moderate and more safe. Antimony immoderately Purging, is excocted, or melted in an open Fire with common Nitre and Tartar, by which it is so far corrected, as it Purgeth without vehemency. The same also is so corrected by spirit of Nitre, as it loseth its purging Property, and instead of its Cathartick Virtue, acquires to it self a Diaphoretick and Diuretick Property.

Common Tartar, taken into the Body, performs the Office of a Cathartick: But the same, when the ripening Heat of the Sun, in the more hot Regions of the World, hath took from it, its Acidity, and it, in the Fermentation of Wine, becomes a fiery Spirit, it no more exerciseth a purging Property, but rather hinders Purgers, and so amends them, as they cannot Purge with so great vehemence, as they were wont to manifest, before Correction; as is already demonstrated by Us, where we treat of the Extraction of purging Vegetables. Therefore if the common Fire of Coals, and Spirit of Wine, correct Vegetables and Animals immoderately purging; why should not the most strong Fire of Salt, such as Aqua Fortis is, correct the most venomous Mineral Subjects, and be able to transmute the same (deposing their noxious Qualities) into an Antidote or Treacle?

From all which, it is sufficiently manifest, that in correcting even the most venomous Subjects, Mineral Spirits of Salt are sufficient; being such, as can deprive them of all their pernicious Venome, and change them into salutary Medicaments. Wherefore, I doubt not, but that the ingenious Reader, by these few things demonstrated, will sufficiently understand the cause of this sudden Correction or Fixation of all Volatile and venomous Mineral Subjects. When Ancient Philosophers, by Poetical Parables, described the laborious Navigation of Jason to the Island Colchos, where resided an huge Dragon vomiting Fire, which, with Eyes never closed, diligently watched the Golden Fleece; they added this, viz: that Jason was taught by his Wife Medea, to cast to this waking Dragon an edible Medicine to be swallowed, whereby he should be killed and burst; and that Jason should presently take the Dragon (thus slain) and totally submerge him in the Stygian Lake. Jason, in this ingenious Fable, Hieroglyphically represents the Philosophers; Medea, accurate Meditations; the laborious and perillous Navigation, signifies manifold Chymical Labours; the watching Dragon vomiting Fire, denotes Salt Nitre and Sulphur; and the Golden Fleece is the Tincture or Soul of Sulphur, by the help of which, Jason restored Health to his Aged Father, and acquired to himself immense Riches. By the Pills of Medea is understood the Preparation of Sulphur and Sal Mirabile. By the total submersion of the Dragon in the Stygian Lake, is intimated the Fixation of Sulphur by Stygian Water, that is, Aqua Fortis. Whence, it is sufficiently clear, how obscurely the Ancient Philosophers did describe their Fixation of 🜍 by Nitre, and how secretly they hid it from the Eyes of the unworthy. But, since I, in this Treatise, do as clearly as is possible discover all things, know, that I do it not without Reason. It will be enough for any one, if he rightly understand the Method of performing such a Fixation.

After any combustible 🜍 hath been fixed by Aqua Fortis, or Aqua Regis, and ☉ and ☽ added to it in Fixation, then will that no more be vulgar ☉ or ☽, being such as cannot again be dissolved in Aqua Fortis, or Aqua Regis, nor upon a Cupel have Ingress into ♄, but passeth as it were into a dry Earth, which can neither be reduced by Borax, nor any other common fluxing Powders into a ductile Body. If any one be desirous to know this by Experience, let him dissolve 🝳 of ☉ in Aqua Regis, and pour this Solution upon a Pound of Aqua Regis, and also put this Aqua Regis upon ℥iiij of Butter of Antimony, and abstract the Aqua Regis thence, Then he will find, that Gold, which was in the Aqua Regis, to have mixed it self Radically with the Sulphur and Mercury of Antimony; so as not only the Butter of Antimony becomes fixed and irreducible, but it also renders the Gold so irreducible, as thenceforth it can no more be separated from the Antimony, but remains adhering to it in every Examen: And can only be subduced by our Secret Salt of Metals, volatilized, or rendred fusile, and so be introduced into other Metals for their Amendment.

Therefore, if such a destruction of ☉ can be made by Antimony, less than the half of which is 🜍, but the greatest part ☿; how should the same not be better performed by common 🜍, which is void of all Mercury? I, in all those places where I have taught the Fixation of Sulphur, did always advise, that Aqua Regis to be carefully kept, which was abstracted from the Sulphur; but especially what contained Gold; because together with the Aqua Fortis, the most pure Soul of Gold and Sulphur ascends, and is as much fixed, (I might say, more) as that which remains in the bottom. Wherefore, if what I have here imparted be observed by any Reader, or by none, it shall not trouble me, but I shall remain well contented, that I have done my Part, and performed so much, as no Man before me ever did; because I have openly taught the Method of extracting in a few hours (by the help of Distillation) from ☉ and 🜍, or from ☉ and Antimony, a fixed Tincture. And these I do willingly communicate to the Searchers of Art.

Some write, that Miriam the Prophetess, and Sister of Moses, knew the Art of elaborating the Tincture in three days, which seems incredible to many Skilful Writers. But what will envious Persons judge, when they shall hear, that GLAUBER, by a publick Writing, without any manner of Concealment, hath taught the Method of extracting a fixed Tincture out of ☉ and Antimony, fit to expel all desperate Diseases out of the humane Body; and this work to be compleated in one day? Undoubtedly they will exclaim and say: All are Lyes, and such things are impossible to be done. The ignorance and wickedness of these Men were much more tolerable, if, to their Calumnies, they should also add, Our ignorant Brains persuade amiss. For did they rightly know themselves they never would so basely condemn and reprove the Experience of Others. But what shall I write against such? Nothing, but the Old Proverb, Effeminate Men, Effeminate Words; according to the Verse,

_Each Bird so sings, as formed is his Bill; And such as is the Man, so speak he will._

Indeed I would willingly have published more Examples, of the Method of swiftly fixing Sulphur, but I am kept back by very weighty Reasons. Yet I cannot chuse, but Commemorate these few things thereabout; viz. that every 🜍, without the help of external Fire, by a Secret invisible Fire only, which is added to the combustible 🜍, and left with it for a small space of Time, in a cold place, becomes as white and fixed, sustaining all force of Fire, as well as that Fixation, which is made by Aqua Fortis, or his abstraction from the 🜍. Wherefore this cold Fixation of Sulphur, by our Secret cold, and humid Fire (because it needs no common Fire, no Body, and Head, no Retort with its Receiver, and the like) is to be preferred before the other Fixation by Aqua Fortis. Therefore for this, we give Immortal Praises and Thanks to the most wise GOD.

If any Reader thinks, I have been too brief, or too obscure in this Treatise, he may more amply satisfie his Desires from the two following Tracts, where we treat of the Mercury and Salt of Philosophers; whereunto we refer every one, that is a studious Inquisitor of Art.

OF THE MERCURY of Philosophers.

Mercury may easily be extracted not only from all Metals and Minerals, but also from Animals, and Vegetable Subjects, and of the same (by the help of Gold) be prepared a true Tincture for all the three Kingdoms.

We, from the Consent of all true Philosophers, do certainly know, that ☿ is the most pure part of the three Principles of Metals, and therefore doth spontaneously adhere to most pure Metals, and always embraceth them with greater affection, than the impure Metals. As for Example, Mercury most willingly adheres to its own like ☿; next to ☉; then to ☽; afterwards to ♃, and ♄; and lastly to ♀; but to ♂ most unwillingly, only because it chooseth rather to mix it self with its like, than with its unlike. For it is wholly Homogeneal, void of all Heterogeneal parts; such also are ☉ and ☽. The greatest part of all other Metals is Heterogeneal, although there is found no imperfect Metal, which hath not in it self some part Homogeneal; yet so, as the Metal participates more of the one, than of the other; according to the Writings of Philosophers. Wherefore, a true Philosopher will scarcely affirm, that, by the benefit of the Tincture, the whole Body of imperfect Metals can be transmuted into ☉ or ☽, since so great Virtue is not insited, even in the Philosophers Stone it self. For the immature, foul, stinking, combustible and superfluous 🜍 of ♃, ♂ or ♀, cannot, in so short time, as Projection is wont to be made in, be converted into ☉, although you cast in more than enough of the Tincture: But as much as the Metal hath of Homogeneity, that is, of Mercury, in it self, so much only is tinged and fixed into Gold, the Residue not so. Because the Stone separates the Heterogeneal parts, that is, the superfluous 🜍 burning it self (in the form of Scoria) from the Mercury, which it only tingeth into Gold; because it hath no Communion with those Heterogeneities; as I have daily found, and in the following Part, where we treat of the Salt of Philosophers, I purpose to demonstrate more at large.

Now let us see the Method, by which Metallick ☿ may with little Labour be extracted, not only from

[Sidenote: VITRIOLUM.]

Metals and Minerals, but also from all Animals and Vegetables. I said, With little Labour, in respect of experienced Men. For in respect of the Unskilful, it is not a Work of small Labour; but in the Memory of all Ages it hath been accounted (by all the most experienced Lovers of our Art) the Secret of Secrets, and the nearest way to come to the Attainment of the true Universal Medicine. Nor will it ever be of less Esteem, since in the whole Nature of things, a more pure matter cannot be found, (whereof to make the Stone of Philosophers) than this only Mercury of Metals. In the mean while, it is easie to judge, that the Mercuries of Metals differ in themselves notably, and that one of them is better, and more conducible than another, for preparing thence a Tincture for Humane and Metalline Bodies. For one is always better in Colour and Tincture than another. Indeed, by the external Face, almost no Man is able certainly to know, from what Metal or Mineral the best Mercury may be had: Yet according to the general Opinion of Philosophers, the most excellent ☿ is wont to be prepared of the Vitriol of ♂ and ♀; because these two Metals do most abound with Tinctures. I, being taught by Experience, am assured, that out of black Ash-coloured ♄ may be acquired a ☿, as excellently tinged, as from both those Red Metals, ♂ and ♀. Yet in the mean while I do not deny, that the ☿ of ♂ and ♀, is impregnated with 🜍, tinging in the highest degree; as Ancient Philosophers, in these few words, have compendiously expressed. Visitaris Interiora Terræ, Rectificando Invenies Occultum Lapidem, Veram Medicinam. By which Words, VITRIOLUM [or Vitriol] is expressed; which process is no other, than a Solution of Mars and Venus prepared by the Labour of Nature. But Vitriol prepared thus by Nature, is never found so pure and clean, as that which is prepared of good Steel, and pure ♀, by the help of Oyl of Sulphur, or instead of that, Oyl of Vitriol: Because the Native contains more Earthiness, than that which is made by Art. Now let us return to our Mercury.

I think good here, to advise all the Lovers of our Art, not to bend their thoughts so much upon vulgar ☉ and ☽, as to endeavour out of them to extract their ☿ and 🜍. Because common ☉ and ☽ are altogether Homogeneal, and have nothing of Heterogeneity in them; and therefore difficult to be wrought on. And although they were as easie to be wrought on as ♂ and ♀; yet it would be no Profit to use them; because of their greater Price, and also because there is much more Tincture contained in vile and contemptible ♂, than in ☉ it self. It is true, this Tincture is not yet fixed, but is volatile, and may easily be fixed. Wherefore I advise every one to seek ☿ in ♄, and 🜍 in ♂. Upon ☉, in times past, through my Ignorance, I consumed much without any Profit, and laboured Fruitlesly, until I had consumed some Pounds of it, to find out for others a more safe Way; which if any one had shewed me, I would never have laboured in vain. But I was hard to believe, that they, who were unwilling to use common ☉ and ☽, could prepare an apt Tincture, for tinging imperfect Metals into Gold. Yet since vulgar ☉ and ☽, do not only give easie Ingress to those Tinctures, which draw their Original from the 🜍 and ☿ of Philosophers; but do also further the Fixation of volatile Mercury; therefore we cannot well be without them, in the Composition of the Stone of Philosophers. Let the Lovers of Art take Cognizance of these few things for their Information.

Now it is necessary to be known, by what Method the ☿ of Philosophers may most commodiously be extracted from Metals and Minerals, and by the help of ☉, be duly fixed by Art, into a Tincture for humane and metallick Bodies.

First, we are not ignorant, that the purest part of Metals, viz.: Homogeneal Mercury, is tyrannically held Captive in a certain obscure Prison, by his most inveterate Enemy, superfluous burning Sulphur. Therefore, if any one would unbolt his Chains, and set him free, he hath necessity to mortifie and annihilate his Enemies, by which he is so fast bound and imprisoned, before he breaks down the Prison Walls, and delivers Mercury from Captivity: Which ☿ will also bring forth with him his natural Brother, viz. tinging 🜍. These being at Liberty, nothing will be wanting to fix them into a Tincture, but the help of vulgar ☉. But if any one be not satisfied with this short Paraphrase, let him read either Sandivogius, who hath writ an intire Treatise of such a freeing of Captives; or Paracelsus, who, no less eminently than plainly, hath discovered his mind touching the same.

Now follows my own Experience, Way and Method, By which I have several times freed the forementioned Captive, and set him at Liberty.

Although I have my self extracted the Mercury of Philosophers from Metals, by such divers Methods, as I mean here to discover; yet I always found some better than other some. Therefore out of such Processes, some of which we here subjoyn, every Man may, as best pleaseth him, take which he thinks most conducible, and proceed in Operating according to that, until he finds, what GOD shall be pleased to bestow on him.

Mercury is never to be extracted from hard Metals, before they be dissolved and unlocked. Unlocked more commodiously they cannot be, than by the Corrosive Spirits of Salt. Yet since all Corrosives are most inimical to ☿, they have no Power of making either Living or Running Mercury. Therefore, after Solution, the Corrosives must be mortified by contrary Salts; such are, Salt of Tartar, Spirit of Urine, Sal Armoniack, &c. This being done, the Corrosives changing their Nature wax gentle, and in Distillation permit the ☿ to ascend: Which otherwise, without Mortification of the Corrosive, would not happen, as you will learn by the following Processes.

Therefore, since it is most certain, that Metals are to be dissolved, before ☿ (by the help of Resusoitating Salts) can be distilled thence; we will first exhibit the Method, by which ☿ may be extracted from such Metals, as Nature presents to us already dissolved; viz. Vitriol, which is no other than Mars or Venus, or ♂ and ♀ together, dissolved by the Universal Acidity. Hence, whosoever will use (in his intended Work) such Vitriol, in which both those Metals are found highly tinged and dissolved by Nature; he will not need by tedious Labours to seek out a new Method of dissolving Metals, but may spare both his Time and Charges. Therefore, now it will be expedient to teach, how Mercury may be prepared of any common Vitriol.

The Process follows.

Distil from common Vitriol, in the usual manner, an Acid Spirit, and fiery Oyl, with strong fire, according to Art. For in the Spirit is latent the ☿ of ♂ and ☿, which by Mortifying the Corrosive, may be brought to light, and made Visible, as follows.

℞. Of Tartar, calcined unto Whiteness ℔ i, or ij, which reduced to Powder, put into a Glass Body, on which set an Head with its Hole and Tunnel in it, well luted; then apply a Receiver, and lute the Junctures exactly. When the Body and Head is placed in warm Sand, through the Tunnel, at one time pour on about one or two Lotones of the sharp Spirit of Vitriol, upon the Tartar calcined; whence will be caused so great Ebullition, as by its own proper Power the Spirit will ascend from it. This Duel or Fermentation being ended, again pour in some Ounces of that Spirit; which also leave, till all the Ebullition ceaseth. Afterward reiterate the like injection, until that Acidity contends no more with the Tartar: Which will be an Argument, that the Salt of Tartar is sufficiently mortified. When you see this, administer Fire, and by Degrees draw forth all Humidities, untill the Vessel and Matter is Red hot. The Water that ascended (which in Taste will be almost like Spirit of Urine) must be rectified; in which Rectification the ☿ of the Vitriol ascending, is rendred more subtile and more pure. This pure Mercurial Water bears in it self invisibly contained, a living Metallick Mercury, which is made conspicuous thus,

The Conjunction of Philosophick =Mercury= with Gold.

Dissolve common ☉ in a sharp Aqua Regis, and separate the dissolved from the undissolved. Then leisurely, and at times, drop after drop, pour of your subtile Mercurial Water upon the Solution of ☉, so long, as until the Spirit of the Mercury hath no more Action upon the Solution of Gold, but ceaseth, and all the ☉ shall be precipitated from the Water. In which Precipitation, the ☉ attracts to its self the Mercury of the Vitriol, from the Mercurial Water, in such a manner, as it settles to the bottom of the Vessel, in the form of Slime, or a yellow Powder. Let the Precipitate be filtred through brown Paper, that the Saline Water may pass through; and the precipitate ☿ remain in the Filter mixt with the Gold; which must be very well washed with sweet Water, and, being edulcorated, dryed. This being done, you will have the ☿ of Vitriol united with the ☉: Both which will suffer themselves to be fixed into a true Tincture, for Humane and Metallick Bodies, as follows.

The Fixation of =Mercury= with Gold.

Note: Before the Mercury is put in to be fixed with the Gold, it must be proved, whether it be duly prepared, or not. For if the Mercurial Water was rightly prepared, it will contribute Mercury enough to the Gold; by which ☿ the precipitated Gold is so augmented, as tis no more common ☉. But if the Mercurial Water was not legitimately prepared, and consequently could not contribute much ☿ to the ☉, the Gold will remain poor, and, as soon as it is sensible of any heat, will fulminate, like any other fulminating Gold, and so be altogether unfit for Fixation, being destitute of a tinging ☿, which should have converted the whole Body of ☉ into Tincture. Wherefore, after Precipitation of the ☉ and ☿, you must make a small part of the Precipitate hot, in a very small Crucible, for Tryal, whether it be fit to be fixed. For if it fulminates, like fulminating ☉, it is a sign your Mercurial Water was not perfect, and could not give unto the Gold ☿ enough. But if after it shall be Red hot in the Fire, it comes forth with a delicate purple Colour; it is to be supposed, the ☉ hath imbibed ☿ enough, and they both be fixed together into one Tincture.

Note: Beware of too strong a Fire. For this way the Mercury will leave the Gold untouched, and fly away; so as, thence you can have no certain Tryal. Therefore, in all parts of the Work proceed Warily and Prudently. The Fixation of ☿ with ☉ is thus made:

The Fixation of the =Mercury= of ♂ and ♀, into one Tincture.

℞. So much as you have ready prepared of this our Mercury impregnated with Gold, although there be no more of it, than half a Loton: For here no great quantity is desired. Put it into a small Glass Phial, which place in hot Sand; yet take heed, you give no stronger Fire, than your Volatile Bird can bear. This Fire you must continue in a moderate degree for some Weeks: For by that means, your Mercury will by little and little, be able to brook the Fire, adhere to the Gold, and convert the same into Tincture. But if any one, contrary to the serious Interdiction of all Philosophers, make too much haste, and persuade himself, he may in a shorter space of time acquire the Tincture; his Mercury will fly away, and leave the Gold pale behind it; because the ☿ in its flight substracts the Colour of the ☉, and carries it away with it self. Therefore, in Fixing there is need of Patience. Hence all Philosophers advise, not to be hasty. For Festination proceeds from the Devil. Wherefore, let every one so far study his own Good, as to be obedient to this Admonition.

Note: There are also other ways, or Methods, of fixing ☿ with ☉; but he doth very foolishly, who, when no necessity urgeth, will prostrate all things together and at once, at the feet of Swine. Whomsoever GOD will be pleased to assist, he may triumph in the highest help; but whom GOD doth not assist, even the most plainly prescribed Method cannot help him. For all our help depends on the divine Blessing.

How to prove, whether =Mercury= be Legitimately prepared, and whether it can give forth the Tincture of Metals.

℞. Of the Mercurial Water above described, and mortifie it by a contrary Acidity, as Oyl of Vitriol, or Spirit of Salt. Then the Mercury will precipitate it self, in the form of an Ash-coloured Powder, which if you edulcorate, and grind with Oyl of Tartar, you will vivifie. If any one be minded, he may also distil the same by Retort, and so examine it.

A Tryal, or Proof, whether the =Mercury= of Metals be so well prepared, as of it with ☉ may be made a Tincture.

℞. A little of that, viz. the quantity of a Pea, and put it upon a Silver Plate, then over the Fire permit the Mercury to be evaporated. If it tinge the Silver well with a purple Colour, it is fit for the Work, otherwise it will be of no Value. Also, this ☿ may be digested with the filings of ☉, in a due measure or proportion mixed, and so fixed. But this Fixation, as well as the former, require along time, and so much Patience, as all Festination must be laid aside. Whosoever is so covetous, as he cannot wait till the Fruits are Ripe; he would be better advised, if he abstained from so great a Work, than to set about it to his own Damage. I have often prepared this Mercury, and put it to be fixed; but because I could not look to it my self with my own Eyes, I was constrained to commit the Governance of the Fire, to the Industry of another, and then it succeeded unhappily. And when by reason of my Age, and imbecillity of Body, I was wholly uncapable to take in hand a Work of so great moment, I communicated the Method to some of my intimate Friends, with this Condition, viz. that they should elaborate it themselves. But because in that Operation, they could not acquire so much ☿ as they desired, they desisted, and would not proceed to the Compleatment of the Work. Hence I was moved rather, by Printing, to divulge so Royal a Work, than to let it be buried with me: Although I was difficultly brought to an hearty Assent, to yeild to the Revelation of Arcanum’s, of so great moment, to this Malignant and unfaithful World.

The way of Preparing a tinging =Mercury= out of =Antimony=.

℞. Of Antimony, Saltpeter, and Tartar, of each ℔ j. Which, first pulverized and mixed, put into a Crucible, and kindle the Mixture with a Coal; when the Fulmination ceaseth, melt it, and pour it out into a Cone. After it is cooled, separate the Regulus from the Scoria’s; which reduce to Powder, and dissolve by boyling in Water. So doing, you will have a Red Lixivium; upon which if you add (about half its own weight of) Salarmoniack pulverized, and put the Mixture into a Glass Body, (which must not be above half full, because it riseth easily) with it’s Head and Receiver well luted, and then subminister Fire for Distillation; a certain most subtile volatile Spirit will ascend, in which the ☿ of Antimony is latent: Which, in a Solution of ☉ may be precipitated, edulcorated, dryed, and then proved and fixed, as above we taught of the Mercury of Vitriol. Antimony yeilds much more ☿, than Vitriol; and it is also made more easily than it; and therefore to be preferred far before it; but especially, because the Ancient Philosophers did for the most part use this ☿ of Antimony, for preparing their Tincture.

Note: If any one desire a more excellent ☿ of Vitriol, than That above described by Us; he, instead of the Lixivium of Antimony, may use a Lixivium of Salt of Tartar, and thence extract Mercury by the help of Oyl of Vitriol; so he will have some thing more excellent, than can be made of a Common Lixivium.

_The way of Preparing out of ♂ and ♀ a tinging =Mercury=, by the help of Resuscitative Salts only, without any Corrosives._

Among all Resuscitative Salts, Tartar obtains the principal place; the next to which is Salt of Urine, which is no other, than such a Volatile Tartar as passeth into this kind of Salt, from Wine, Beer, Bread and other Foods taken into the humane Body. Almost of the same kind, is the Soot of Chimneys, being the Volatile Salt of Wood. Also a like Volatile Salt you shall find in Blood, Hairs, Horns and Hoofs of Animals. Even so, almost a like Salarmoniack is prepared of Blood, Urine and Soot. In like manner, in Eggshels is insited an efficacious Resuscitative Salt. These and the like Salts are endued with a Virtue converting Metals into Mercury, after they are dissolved. For volatile Salts are not so efficacious, as to dissolve Metals: Yet Tartar is endued with so great Power, as it can dissolve some Metals easie to be dissolved, as ♂, ♀ and ♄, and thence may the Mercury be extracted by Distillation; especially if a little Kitchin Salt be added, or (which is more conducent) Salarmoniack, to comfort it. Also instead of ♂ and ♀, common Vitriol only may be used; and thence Mercury distilled by the help of volatile Salts.

Now follows the Process.

℞. ℔ vj. Of Vitriol, to which, dissolved in Urine, add of Salarmoniack ℔ j. Crude Tartar ℔ ij. Salt of Tartar ℔ iiij. Distil from these, in a strong Glass Body, a subtile Mercurial Water; which, according to the Method prescribed, may be made Corporeal, and with Gold be fixed into a Tincture. This way of proceeding is very easie, and of little Charge; so as it will fully satisfie the desire of those, who are contented with so much only, as may be acquired by the benefit of Glass Bodies. But those, whose greedy desire cannot be satisfied with little, may distill this Mixture in a Brass or Copper Vesica, untill they have quantity enough to suffice them: Yet with this Caution, that they use no Alembick, or Refrigeratory made of Copper, but of Lead, or (which is better) of Tin; and that because our Mercurial Water easily corrodes the Copper, and thence contracts to it self a Greenness: But in ♄ or ♃ doth not so. But if any one refuseth to be at the Charge of a Tin Refrigeratory, he may use his Copper Vessels. For although the Spirit corrodes the Copper, and contracts a blewish Colour, yet this Colour in Rectifying abides in the bottom, and the ☿ is nothing the worse. Indeed, this way a greater quantity is acquired, than needs; unless the Operator be more greedy than a Wolf. But it is not the part of a good Philosopher, to covet more than is needful. If any one be desirous to prepare an abundance of Mercurial Water, either by some such way as this, or by another certain Mixture of Salts, him we have now, as it were, led by the hand, through Processes more difficult, to proceed in these. For Tartar alone will be sufficient for such an Use. What seek you? The Feces of Wine burnt will do the same; so as the Lover of Art, with almost no other Trouble and Charge, may extract the Mercury of Metals by Resuscitative Salts.

The way of Preparing =Mercury= out of Metals and Minerals, by the benefit of =Tartar= only, without any other Salts.

℞. Filings of Steel ℔ j. Tartar ℔ ij. Common Water ℔ xx. If by strong boyling by Alembick in Sand, you distil thence all the Water; the Tartar in that boyling dissolves the ♂, and so will Volatilize the Mercury set at Liberty, in such wise, as it will ascend with the Water, like a subtile Spirit; which, (concentrated and made fit by Rectification) either by a Solution of ☉, or by some other contrary Acidity, is rendred Corporeal, according to the Method above shewed. If any one, to as much Tartar as he hath, take half so much Salarmoniack, the Tartar so much the more readily preys upon the ☿, also much more Mercury issueth thence, than by Tartar only.

Note: But since this way, in one Distillation, but little Mercury ascends, such an Operation may be performed in a large Vesica; yet with this Caution, viz. that the Alembeck and Refrigeratory be not made of Copper, but of Tin or Lead. This way of Operating by a Vesica will be of great use, especially for such covetous Men, as cannot be content with few things; but always labour with the perpetual Poverty of an unsatiable Spirit; although, they more than sufficiently abound with the fulness of all desireable things. For he is only Rich, who is always content with his present Fortune.

The way of Preparing =Mercury= of =Saturn=, by =Tartar= only.

℞. One or two ℔. of the Raspings or Filings of Saturn, upon which pour fifteen, or twenty ℔. of strong Vinegar of Wine, and mix therewith a little pulverized Tartar. But the Vinegar per se should be impregnated with no small quantity of Tartar. Which Tartar, if you distil with the Mixture, the Phlegm in Distillation carries over with it self a subtile Mercurial Spirit; which must be separated from the Phlegm, in manner as we above taught. The Solution of ♄ will remain in the bottom. Thence also, by the help of Salt of Tartar, ☿ may be extracted by Retort; yet it is not so good as the other, which ascended in the form of a subtile Spirit.

The way of Preparing =Mercury= of =Antimony=, by the help of =Tartar= only.

℞. Some Pounds of strong Antimonial Red Lixivium, (made of Antimony duly, decrepitate and melted with Tartar and Nitre) which put into a Glass Body set in Sand, as we above taught, in treating of the Fixation of 🜍: Afterward, through the Tunnel, leisurely and at times, pour upon the Lixivium most strong Wine Vinegar, until both (viz. the Lixivium and Vinegar) cease to Act upon each other. This being done, if by Distillation you separate all the Humidity, the Sulphureous Spirit of Antimony, will ascend in the form of a subtil Spirit, smelling like Sulphur: Which after Rectification, either with a Solution of ☽ or ☉, becomes Corporeal, and so habile, as it may be converted into a fixed Tincture.

The Method of Distilling a tinging Mercurial Spirit from Metals another way.

We above shewed, that from Metals most firmly compact, a tinging 🜍 and ☿ could not be extracted, unless the Metals be first dissolved, or mortified; and that in such Mortification, there is a Spirit so apt to be associated, as, in the very hour of Mortification, it lays hold of, and carries up with it self, the ascending Spirit, or Soul of Metals. Yet among all, pure Spirit of Wine well dephlegmated, I judge best; because in abstraction it carries over with it self the most pure 🜍 and ☿ of Metals, and leaves the Gross dead Body behind in the bottom; so as, such Mercury, as you shall draw forth in distilling by Spirit of Wine, will be much purer, and more Virtuous in Tinging, than the other, which you distil off by common Water only; and that for this especially, viz. because this Spirit, which is extracted by Spirit of Wine, from more pure is rendred most pure by Rectification. Which is a thing impossible to be effected, where the Sulphureous ☿ of Metals shall ascend by the help of common Water; because then the Water only, in Rectification, is distilled off, but the 🜍 remains in the bottom, in form of a Red Powder: And the other, which is sublimed by Spirit of Wine, and afterward by Rectification subtilized to an higher degree, and meliorated in its tinging Virtue, is not only in Medicine, but also in the Melioration of Metals, Gems, and the more ignoble pretious Stones, an hundred fold more efficaciously conducent to tinge them to a Constancy, than the former, which, in distilling, ascends by Water only; and by Rectification cannot be exalted, or multiplyed in its Virtue, so well as the other, made by Spirit of Wine. That Sulphureous ☿, which ascends by help of Spirit of Wine, is endued with so subtil and penetrative Power, as to it in the Vessel is given such Ingress, by which Metals and Gems are tinged with a more constant and durable Red, or Yellow Colour, than can be annihilated or impaired by any Corrosive Waters, or by the violence of Fire; especially if it be distilled from apt tinging Subjects, as the Vitriol of ♂ and ♀, or from Antimony. Of which I suppose enough is now spoken.

Therefore, if any one be desirous of knowing more touching this Matter, him (for his further and more clear Information of the same) I refer to the Seventh Part of our Spagyrick Pharmacopœa; where he will find, we have prolixly taught, touching the extraction of Tinctures, from Red Corals, and other tinging Subjects.

The way of making good Mercury of =Saturn= and =Luna=.

℞. Of ♄, or ☽, ℔ j. which, dissolved in Aqua Fortis, precipitate with Salt-water, edulcorate the Calx with Sweet-water, and dry it. When dryed, mix with it a fourth part of our 🜍 fixed unto Whiteness. Distil from the Mixture in a coated Retort its ☿ with strong Fire; which notwithstanding will not be living ☿, but, in the form of a Sublimate, will adhere to the Neck of the Retort, in weight heavy, and to the Taste of the Tongue very sharp. Indeed there will not be so great a quantity of it, as some may desire, yet it is worthy of the highest Estimation. For in a Cold Cellar it is easily dissolved, and becomes a strong Mercurial Water, which dissolves all Metals. This Water prepared of ♄ joyns it self (with an incredible Love) with the Soul of ♂; and suffers it self to be fixed with it into Tincture; This Water prepared of ☽ readily dissolves Gold, and with it passeth into Tincture. The Reason, why, I in Distillation, mix fixed 🜍 with the ♄ or ☽, is this: Since both these Subjects, precipitated, as we above mention, with Salt-water, are very fusile and penetrating, easily melt together into one, and in Distillation yeild no ☿. Nor can Sand or Earth prevent this Fluxion. Wherefore, I could find nothing more conducible, than our white fixed Sulphur.

The way of Preparing =Mercury= of =Jupiter=.

Jupiter gives forth from it self, a most excellent Mercury, in form of a subtil Spirit; which, above all other Mercuries, is most earnestly beloved and attracted by Gold. For if but a very small quantity of it be put into any Solution of Gold, it in a moment draws to it self all the Gold from the sharp Aqua Regis, and together with it settles to the bottom, like a purple Powder. This is the best Precipitation of ☉, when you shall extract it with Aqua Regis from Sand and Stones: Because, by this Precipitation, the Aqua Regis may be used again for extracting ☉ from Sand and Stones, as you may more amply read in our Seventh Part of the Prosperity of Germany, where we have plainly writ touching this kind of Extraction. But in another manner, may be prepared as powerful a Mercurial Water from all Metals, by the help of my Secret Sal Armoniack, which, by Paracelsus and Helmont, is called the Liquor Alcahests touching which, I have largely treated in the Seventh Part of my Spagyrick Pharmacopæa, where he who loves so great Gifts of GOD, may satisfie his Appetite to the full.

_Behold, I present thee another way, by which, without any Charge or Expense of Money, you may easily prepare as much of the Philosophick ☿, as you will._

I would not have you to suppose, I here insert this so stinking a Process, to the end you should follow this, rather than the before-mentioned; but I add this, that the common sort of Men, simple and poor, may see, that they may, by such a Method as this, suppress their Poverty, and attain to the Acquisition of so noble an universal Medicine, as well as any other of the great and mighty Men of the World, by their ample Fortunes.

Whosoever is but a little Skilled in Chymistry, well knows, that every 🜍 and ☿ arise from one only Original; and that the Sulphur in Herbs, and also that in Animals, is of no less Virtue, than the other in Metals, Fixation only excepted. For as this in Metals is found more fixed than that in Minerals, so the Mineral 🜍 is more fixed than the Animal, and Vegetable. The same is to be judged of Mercury. But that we may wander no further, but return again to our Purpose, and clearly prescribe the Method of Preparing an universal Medicine, of Humane Urine and Dung, I will very briefly discover the Process in these following Words.

℞. A good quantity of humane Dung and Urine, collected in some capacious Vessel, and (after they have stood together about a Month, and when the Salt shall be exactly united with the Sulphur, and Mercury by Fermentation) from thence, by an Alembick in Balneo, distil the Mercurial Sulphureous Spirit; which indeed will be very subtil, but smell strong. Yet after Rectification, as we have taught, it may be conjoyned with a Solution of Gold, and, by moderate heat, be gradually fixed into an universal Medicine, for Humane and Metallick Bodies.

Note: The aforesaid Stink vanisheth so soon as the Aqua Regis hath Access. Wherefore, those Philosophers who have laboured in Matters of evil and strong Smells, did always speak of suffocating their venemous Dragon in Stygian Waters. But among all Philosophers, that ever I read, I find no Man more excellently to have writ, touching this matter, than the Philosopher Neusementius, in a certain small Treatise of his, intituled, Of the Salt and Spirit of the World; where he so explains the Table of Hermes, as he renders it most worthy to be Read; because he hath so very prolixly, and largely, with exquisit study and diligence, explained all things whatsoever, the laudable Hermes, in very few Words, left to Posterity in his Smaragdine Table.

A COROLLARY.

Although I have, in this small Tract, so largely and clearly treated of Preparing the Mercury of Philosophers, as it seems altogether needless to trouble the Reader, with a further Paraphrase; since from him, I have not concealed any Methods of manual Operation, but have so revealed all things necessary to be known, as he (who, only seeking the bare Letter of the prescribed Method, knows not how to elaborate his own intended Work) may rather be accounted a Man of a dull Capacity, than a Chymical Operator: Yet since unto all insatiable Sons of Avarice, according to this my Description, there seems to be too small a part of Mercury extracted, I (for the sake of those also) will demonstrate yet another Method, by which they may obtain a larger quantity of good tinging ☿, than from Metals can be gained. But first it is required, that every one, who will exercise himself in this kind of Labour, should shew himself a diligent Operator, shunning no Pains: Know, that Vulgar Mercury may easily be so prepared by Art, as to be as much conducent for Tinging, as the Mercury of Metals. Yet they must first procure Tincture to it, by tinging Metals, as by ♂, ♀ and Antimony. For, of its own proper Nature, it hath no Tincture at all in it self; but it must necessarily receive the same from other Metals, (in which GOD and Nature cooperating have insited it) before it can exercise the Power and Faculty of Tinging. But which way such a Tincture may commodiously be taken, and acquired from certain Stones tinged by Nature, or from certain Metallick, and Mineral Subjects, hath been by me, in various places of my Writings, so frequently mentioned, as I judge it not necessary to Discourse further thereabout in this place. But here, I will freely expose to publick view the way of Preparing vulgar ☿ so, as it may be able to extract Tinctures from Metals, Minerals and Stones.

℞. Common Mercury ℔ j. Which as soon as you have dissolved in Aqua Fortis, mortifie the Aqua Fortis by pouring on Spirit of Urine, and when you shall by Retort, in hot Sand, have abstracted thence all the unprofitable Water, and administred a stronger Fire, the Mercury will sublime it self in the Neck of the Retort, white in Colour, but discovering no singular Acrimony upon the Tongue. Such a sublimate as this, is easily dissolved by help of common Water. This Mercurial Water is endued with a power of extracting Tinctures from Metals, Gems, and other more ignoble Stones. In which very Work, even Proserpina, the Wife of Pluto, will scarce elaborate any thing more excellent: Therefore, when this ☿ hath drawn so much Blood from the Red Lyon, as it no longer remains White, but becomes totally Red; then indeed it hath acquired the Melioration of one higher degree; but as yet, it is able to work no Miracles in Tinging. Now, that it may be exalted to so great Perfection, as to be admirably efficacious in Transmutation; this Red Mercury must again be vivified, and again (as we taught above) mortified; and if this Labour be repeated seven, nine, or twelve times, it will be sufficiently impregnated with Tincture. This being done, you have nothing else to do, but to fix this tinging Mercury into a fusile Red Stone, which will thenceforth perform the same (yea perhaps more) in the Transmutation of Metals, than the Mercury of Metals it Self.

Although, I have here revealed the Melioration of common Mercury; yet, I am fully persuaded, no Man will readily set himself about its Preparation, nor adventure, by Tryal, to experience the truth of this. For commonly, every good thing is disesteemed, if it want external Splendor. Some years ago, I did earnestly, and highly commend to some of my most loving Friends, the Exaltation of common Mercury; yet no one of them took so much notice thereof, as ever to set his hand to the Work. Wherefore no Man needs to fear, that Art will be made too common, although I had published the same, described even with a Solar Ray. Indeed, I intended to have divulged more, touching such sublimate Mercury, as may be dissolved with common Water, viz. how many other famous Works may be performed with it, besides the Transmutation of Metals; but for brevity sake, I here desist at present: Yet after a little while, (if GOD permit) I will elsewhere treat of the same. In the mean time, let the loving Reader kindly accept of these: For hence he may be assured of the possibility of exalting common ☿ so far, as to be equal in Virtue to the Mercury of Metals: In which Assertion every studious Artist may safely confide, and persuade himself, that I here give no other Testimony, than I have learned by my own Experience oftentimes.

OF THE Salt of PHILOSOPHERS.

How, and whence, That is Prepared, and of what use It is in =Medicine= and =Chymistry=.

Those our venerable Ancestors, the ancient Philosophers, have indeed copiously written many things, touching this Third Part of the Principle of Metals, viz. Salt: Yet so very obscurely, as it is almost impossible for a Man to learn thence, Fundamentally, any thing of moment: Yea, I might say, it hath happened to very few, to know how, to prepare the Salt of Philosophers, but on the contrary, six hundred have ruined themselves, and lost all their Fortunes in labouring thereabout. After, I also had, for some years together, expended great Labour and Cost, besides what I spent in acquiring both the other Principles, viz. Sulphur and Mercury, (which were understood by me, about two years since) it pleased the most wise GOD at length, also to reveal to me this most famous Salt. Wherefore, I could not refrain from communicating some thing of it to Posterity, for the Glory of my GOD, and for divulging his wonderous Works, not doubting, but that this my Revelation may be of great Concern, to open the Eyes of this blind World. Because, they may be helped by such a Salt, of which, so incredible Works may be prepared, as I am now about to write, and are already sufficiently known to me.

I can unto every Man safely, surely and truly affirm, that whatsoever I here write, are not the idle Dreams of a vain Man, nor patched together out of other Books, but true and solid Experiments, which I my self, with the help of these my hands, have found out. Indeed, I do not here say, that I could give no credit at all to him, who no long time before discovered something to me, touching such Arcanum’s; but I thought his Words intimated Paradoxes and Impossibilities; although I had read Philosophers, who writ: He that hath the Salt of Metals, hath the Stone of Philosophers. I also well know, that the Salts of Metals, according as they been hitherto every where fraudulently presented by Pseudo-Chymists, having no solid Foundation, do not indeed deserve the name of Salts; being no other, than such Vitriols, as by the sharp Spirits of Salts, are prepared of Metals; and are not at all efficacious to meliorate any of the more vile Metals. On the contrary, we certainly know, that our more true Salts do so amend all imperfect Metals, as great and gainful Fruit may be reaped thence, as by the following shall be clearly made appear. But before we write any thing of the Use, of this Royal Salt, it will be worth while to premise something briefly, and truly, touching the Preparation of the same.

Of the Preparation of the =Salt= of =Philosophers=.

Now, that I may, without any wandring Ambages, describe the Method of Preparing this Salt, which is incomparable and Royal, know in very deed, that this Salt is no other, than common (but rightly prepared) Oyl of Vitriol, Coagulated by white fusible Sulphur into a sweet Salt, which impresseth not on the Tongue, the least Saline savour; but rather seems to be a Stone than Salt, although fusible, like any other liquid Salt. But how that Oyl of Vitriol, or Universal Acidity, may be changed into such a wonderful Stone, not Corrosive, I purpose not to divulge. It is enough for me positively to affirm, it may be done.

Whosoever desires to know more of it, let him implore the help of GOD, and peruse the Writings of Philosophers, that if he be worthy of this divine Gift, he may be helped; if he be not worthy, I cannot help him. For as I acquired that, not without praying and seeking; so also, must every other Man resolve to do: Because, no Man shall ever get more out of me, than what I here have willingly discovered for publick Good. Now follows

_The incredible Virtue and Efficacy, which this wonderful Salt manifests in Preparation of Tinctures, for exalting all Metals and Minerals to the perfection of Gold._

Although it is before said, that Salt, or the Stone of Philosophers, is only prepared of Acid Vitriol; yet I thought it necessary also, here to publish, that Oyl of Vitriol may be prepared divers ways, so as one or another may prepare it this way or that way, as he pleaseth. For the common and vulgarly known Oyl of Vitriol, suffers it self (by the help of Sulphur) to be easily transmuted into a Sweet Stone: Because Sulphur alone is endued with Power of edulcorating all Corrosives, and of Coagulating them into such a Stone, or Salt, by the benefit of which, Wonders may be done, both in Medicine and Alchymy. Philosophers do indeed persuade us, that, out of Vitriol, an Oyl of a Blood-Red-Colour may be extracted by Art, with which, White Metals may be tinged into Red: But the way of Preparing this, they described not. This is that, which is most studiously sought by the Adorers of the Chymical Art, but hath hitherto been found by very few; and therefore is generally thought, by almost all Inquisitors, to be impossible, whatsoever Philosophers have writ thereabout, and how clearly, and plainly soever described it. Basil Valentine doth, with Paracelsus, call this our Oyl of Vitriol tinged with a Red Colour, the Blood of the Green Lyon; but Bracesus, the Wood, or Tree of Life; Virgil, a Bough, or Branch, plucked by Proserpina’s help from the concealed Tree: Also, Ovid useth divers other Expressions, in the Description of this Tincture.

This Red Oyl suffers it self to be Coagulated into a Stone, not Corrosive, as well as the Common Oyl: But this Coagulate is totally Red, and the other is White only. Therefore, there is a necessity, that the difference of both be known. For of both these, what the White is able to do, the Red cannot do; and what the Red can effect, is impossible to be performed by the White. That Red Oyl tingeth white Metallick Bodies into Gold, and so tingeth white Chrystals into Gems of all kind of Colours, (according to the Operators Pleasure) as, in Elegancy, they become altogether like to the Native. But the White tingeth not, because it self wanteth Tincture, which notwithstanding may be procured to it: Yet it extracts the Tinctures from all precious, and more ignoble Stones, and by them is so tinged, as it is, thenceforth able to tinge white Metals into Gold, and white Chrystal into beautiful Stones of every Colour, and that with as excellent Splendor, as their Brother, the Ruby, enjoys. In a Word, our Salt of Metals, or Stone of Philosophers alone, and per se, is so great a particular Ruler throughout the whole Kingdom of Chymistry, as by amending, it transmutes all imperfect Metals into Gold, and common Stones into precious: Yet unto it, is denied Ingress into Vulgar ☿. But the fixed ☿ of Metals will abundantly perform that; as is before abovementioned. Now, as touching this Mercury, which those imperfect Metals, viz. ♄ ♃ ♂ and ♀, contain in themselves, our Sulphur is so very fit for tinging that, as, for that purpose, there is no need of other help. Therefore it is most certain, that the Salt of Metals obtains Priority in the Chymical Laboratory. One thing I am freely willing to discover, viz. this: If any one would take away the fixed Tincture, or tinging Soul from precious Stones, as Granates, Rubies, Saphires, Lazure Stones, and other common Stones, and add to them also, a small part of pure Silver, our Magnetick Salt will extract the Tincture from the Stone, and at the same moment, in which it extracts the same, incorporate the added Silver, with the Tincture, and tinge the same into Gold: So, as it will affect a Man with admiration to see, that in one and the same Subject, should be both an attractive, and expulsive Virtue. Perhaps hence, that most ancient Philosopher Pythagoras drew his Opinion, for he believed such a Transmigration, and taught, that the Soul, as soon as it passed out of the mortal Body of Man, it entred into some other near adjoyning Subject, and there inhabit’d. Indeed they, that labour in Metals and Stones, do find such a Process; but with the Soul breathing out of the Body of Man, the matter is far otherwise. For here Bodies are not required, but Spirits, which at the hour of Death receive the Souls of dying Men, and convey them to Places by GOD appointed. According as the Man hath lived, either Well or Ill, so those Spirits will act at the end of Life, each according to their Office; so as, the Souls of pious Men shall be received by Spirits of Light; but impious Souls, by the Spirits of infernal darkness. In the Mortification of Metals and Minerals, Philosophers also want not their peculiar Spirits, which receive and transport the flying Souls of Metals and Minerals. Touching which Transportation of Souls, we made some mention above, where we treated of the Fixation of Metals. Also [2]this Transduction was highly esteemed by ancient Philosophers, especially by Neusementius, who said: By this Power, viz. By the Spirit and Salt of the World, we deliver the Souls of the Dead from the Prison of Hell. Therefore, whosoever shall be well Skilled in this kind of operating, he will be able to do wonders in this Chymical Kingdom of Metals. For if you add the Spirit and Salt of the World to any Metal dissolved, and by Retort distil the Mixture, they will carry over with themselves, the most pure part of the Metal, viz. its tinging Soul, and leave nothing behind in Hell with Pluto, but the gross and unprofitable Body. Wherefore, whosoever can rightly separate that transduced tinging Spirit of Metals, from the Spirit of the World, he will absolutely be possessed of a fixed Tincture: Because, that strong transporting Spirit doth also fix the volatile Soul of Metals, and render it constant in Fire. And, although that Subject was most volatile, from which the Tincture was distilled by the Salt of the World, as by one only Distillation from common Sulphur, Auripigment, Cinnabarine Sulphur, and the like; yet you will acquire a Tincture, constant in all Fire, not only for Humane and Metallick Bodies, but also for Gems. So very potent Virtue is latent, in these abject Subjects, and in the Spirit and Salt of the World, rejected by the great Troop of proud Men. But the Method of using such Pearls legitimately, for the Transduction of Metals, had need to be Sealed up with the Seal of the laudable Philosopher Harpocrates, lest so great a Treasure be cast under the Feet of sordid Swine. Touching a like Compendium of fixing Volatile Metals, and Minerals, we (GOD willing) purpose hereafter to teach more at large.

[2] Transduction.

Now, we having generally understood, what our Salt of Philosophers is able to perform in the Transmutation of Metals, I judge it not amiss, to discover; how great, profitable and powerful Faculties, it is also endued with, even besides the Transmutation of Metals. But here, by the way it is to be understood, that our Salt of Philosophers is insignized with many other Names, which ancient Philosophers imposed on it, not without pregnant Reasons. For, according as they beheld the various Wonders they were able to perform by the help of that; so they also gave Names unto it; sometimes, they called it the Soap of the Wise; another time, Hercules or the Herculean Key; sometimes, the Key of the Philosophers; &c. and all this by reason of its exceeding great Potency and Virtue, whereby it always rendred it self worthy of one or other of these Names. Why did they call it, the Soap of the Wise? Because it renders those Metallick Bodies, which are washed with it, most purely white. Indeed Washer women have their Soap made of Oyl and Lixivium, with which they wash filthy Garments unto whiteness. Leather-Dressers use a kind of Soap to cleanse their Skins from all Impurities. Also, Fullers have their cleansing Earth, with which they well know, how to purifie their sullied Cloaths. Nor do Apothecaries use their Herbs for Medicaments, before they have washed them in clean Water. So also, common Chymists so long wash impure Metals, by dulcified Corrosives, till they pass into ☉ and ☽. But most experienced Philosophers wash Gold, until it becomes Tincture. Hence is that kind of Soap, which they use for washing, called the Soap of the Wise.

But some may object, saying: I contradict my self; because a little before, I said, Gold and Silver were Homogeneal, and did not at all participate of Heterogeniety. To whom I answer. I confess, I did say so, yet I would be understood, to speak so with reference to those common and known Waters, with which, otherwise Chymists do generally work upon their Metals, dissolve them, separate them one from another, and wash them. Because on Gold and Silver no change falls, but they always remain in one and the same Essence, according as they are progenited by Nature, therefore, I said so. And the Reason, why it is thus, is, because Aqua Regis, Aqua Fortis, Spirit of Vitriol, or other Corrosive Waters, are not true Keys, endued with the Virtue of penetrating into the heart of Gold, or of opening the most firm Closure of the King. For although they do very much corrode Metals, and dissolve them, yet every Metal remains in its Essence, without any Separation of parts. But on the contrary, our Menstruum is a sweet Key, far more conducible, and better than Corrosive Spirits, and therefore, by Philosophers is not undeservedly called, the Key of Philosophers. For there is nothing so closed, but this can open it. Our Royal or Capital Key is a Corporeal Spirit, or a Spiritual Body, which, without any injury to it self, passeth not only through Metals, but also through the hardest Gems, and extracts the fixed Tincture of them, leaving their Bodies white; which exceeded my comprehension, the first time I beheld it with my Eyes.

Therefore, as this Spirit is endued with Power of extracting Tincture, even from any of the hardest Adamantine Stones; so, it is also able to introduce Tinctures into the most hard Stones; and that by reason of its penetrative Power. Our principal Key is that Hercules, which cut off the seven Heads of the immense Hydra. By such an Herculean fortitude, Perseus, the Son of beautiful Danae, suffocated the strong unsatiable Whale or Sea Beast, and freed fair Andromeda, whom he took to Wife. Whosoever desires to know more of these, let him peruse Ovid, in whose Metamorphosis he may find our Key of Philosophers accurately described. Yet his Words can be understood only by those, to whom the Art is already known: Otherwise, it will be impossible, from Fables, to extract the sufficient knowledge thereof. It is GOD only, that gives light to understand abstruse things; namely, to those, who fear, love and adore him: More of which, you may find among pious Heathens, than among the Slanderous Malignant, false, Christians of this time.

[Sidenote A: Gold-bearing.]

This Fable of Ovid, I explained before some of my intimate Friends; and besides, before them shewed the Impregnation of Danae, by Jupiters Golden Shower: Yet they gave no credit to this Demonstration, because the thing seemed so vile. Would you hear it? I set a narrow-mouthed Glass Body, with a flat bottom, upon a Table, and from above through the small mouth; I poured Danae, King Acrisius his beautiful Daughter, into the Glass or Tower; then, by the Counsel and help of Jove, I formed a Golden shower, which (through the Roof, that is, through the small mouth of the Glass) I instilled down, into the Bosom of the aforesaid Danae, which she spontaneously received, and was thereby impregnated, and quickly brought forth her Son Perseus; who afterward, carried upon the winged Horse Pegasus, suddenly helped the fair Andromeda and, freeing her from the Jaws of the Sea Monster, took her to Wife. Afterward, he slew the strong and unconquered Gorgons, and got the [A]Golden Gardens. If any one looks upon this Fable, with the right Eye of his understanding, he will find, that Ovid hath so clearly and perspicuously described our Hercules, or Philosophers Key of Keys; that every one, having knowledge of our Work, in reading this must necessarily be amazed, to see the whole Art so evidently detected, and as it were exposed to sight. But its being discerned and understood by so few, must be ascribed to the defect of their internal Sight, and the darkness of their Sins, in which they have involved themselves, and are still resolved to abide in. Therefore GOD, according to his Justice, deservedly permits such Slaves of Avarice and Pride to stick in perpetual Blindness, to grope for, and in vain seek, the way of escaping those Evils. For here, the hard is Softned, the soft is Hardned, the fixed Volatilized, the Volatile fixed, the Bitter Corrosive dulcified, but the sweet Converted into a Key, opening all compact Enclosures. More touching so great a Mystery, I shall not at this time relate. But, to whomsoever GOD shall grant this principal Universal Key, he may, according to his Hearts desire, go whither he will, nothing can be able to resist him: For which so great Benefit we owe thanks and Praise to the most wise GOD, for ever, Amen.

Also Virgil, in a few Heroick Words, evidently enough describes the way of preparing our Red Oyl of Vitriol. Therefore I thought it worth while to insert his Words also, that he, to whom GOD shall give the Blessing, may the better understand the occult meaning of the Poet.

_Consider first, what here is to be done. A Golden Branch, with Leaves of Gold thereon, Upon a Tree concealed groweth. This To the infernal =Juno= sacred is: But the whole Grove, with dismal shades of Night, Obscure and keep the same from Humane sight. And till some one shall take down from the Tree This =Golden Branch=, there can no Entrance be Into Earths Caverns. =Beauteous Proserpine= Ordained hath, that this rare Gift divine Shall brought be unto her. No sooner is The first =Branch cropt=, but in the place of this A second Sprouts, and that most pure and fine, As did the first, with =Golden= leaves will shine. Therefore first view it well; when rightly known This =Branch= is unto Thee, then with thy own Hand crop the same: For it will follow Thee, If Thou by =Fates= for this Work chosen be. If otherwise, no Humane violence, Nor strength of Iron, force it can from thence._

Virgil here calls Vitriol, a concealed, that is, a shadowed Tree; adding, that by the help of Proserpina, Pluto’s Wife, but one Branch can be cropped by him, whom Fortune shall favour; and that it is willing to be plucked off by any Skilful Man desirous of the same. Such a Branch is consecrated to Juno, &c. We know Juno, according to Poetical Fictions was the Wife and Sister of Jupiter, but Proserpina the Daughter of Jupiter and Ceres, or (as some say) of Isis, whom Pluto the God of Hell stole away from her Parents and married her. From all which it clearly appeareth, that this Golden Branch sprouting in the green Tree of Vitriol, could not be cropped, or obtained without Proserpina’s help. Therefore if any one would crop such Golden Boughs from like shadowed Trees, he must learn to know Proserpina, and consult with her; because she only can profit him, and prevail with her Husband, to wax the more hot in his infernal Sweating stove, that thence into another place may ascend a Spirit or Oyl of a Blood-Red-Colour.

But this is to be considered accurately, lest this Work, like many other of our Undertakings, be frustrated. Therefore GOD is to be prayed to for his Blessing: for if the Benediction of GOD be not present, all endeavour will be vain; as I have more than once experienced. Although I did demonstrate our helper Proserpina, to some of my loving Friends, and taught them how to obtain and rightly use her; yet they were all destitute of so good Fortune, as to elaborate it as it should be elaborated: Yet at length more accurately hitting the Mark, their work succeeded happily twice or thrice, but never afterward.

From which, being so evident, it is plain enough, that such Arcanum’s are so preserved by the All-seeing Eye of the Divine Providence, as it is never permitted to all Operators promiscuously, that every of them should attain to the highest Science, and thenceforth the Good given be perniciously abused. Wherefore, although one Man communicate any famous Secret to another; yet, if GOD be not favourable, he can never prepare the same, but shall lose his Labour and Charges, spend his time unprofitably, and instead of a Golden Harvest, reap nothing but Trouble and Grief.

Hence they drew their Original, who writ of the Secret ripening Fire. Our Fire, before Coagulation, always burns in our Glass, but externally not. It is sufficiently manifest, that Philosophers, by their Secret Fire, understood Oyl of Vitriol; and that their Fire, is only Fire before Coagulation; after that, no more so, but a sweet Ripening Stone. Therefore they add, that before Coagulation it is Fire, but after Coagulation not so. Aptly with this agrees that Writing of ancient Philosophers. Visitabis Interiora Terræ, Rectificando Invenies Occultum Lapidem Veram Medicinam. To which Monument of ancient Philosophers, we may fitly subjoyn this sutable Poesie, making for our present Purpose, and expressing the same in few Words.

_Dissolve the Fixt, and make the Fixed fly, The Flying fix, and then live happily._

In these few Words are compendiously contained, all whatsoever I have largely written in this Treatise.

Moreover, our Salt of Philosophers, besides its being a Medicine, and fit for Transmutation of Metals, is also endued with other famous Virtues, of which at this time I cannot forbear to write. Philosophers have written, that their Key of Keys doth indifferently open all closed Bodies, and that it is endued with a Virtue, breaking most hard and Adamantine Stones, and taking from them their inclosed Treasure; for acquiring which, there is nothing at all in the whole Nature of things given, except this our Key, by help of which the most firmly locked Inclosure may be unlocked. As for Example. A Granate is a Stone of so great hardness, as although it may easily be reduced to Powder, yet it can never be corroded even by the sharpest Aqua Fortis, nor dissolved, nor can it be Anatomized. Wherefore, although these Corrosives, vulgarly known, prevail not against this excellent Stone, (which visibly in it self contains a noble Tincture of Gold, and also is not a little impregnated with invisible Corporeal Gold, as plainly appears by its weight: For it is much more ponderous than all other precious Stones, or the more vile small Stones) but are judged as unprofitable for this kind of Labour; yet our Sweet Salt possesseth so potent a Faculty, as it can easily open the same and take from it all its Treasure; in so much, as if there were but this only use of it, (and no other like, better or more excellent were known) it would abundantly satisfie every honest Man, to live amply therewith, and to maintain his Family with great Tranquillity.

_Behold I present to you, yet another Royal Experiment, which I have not long since effected, by the help of our Red Stone, in the following manner._

One day I cast our Red Stone upon Gold, in Flux, only for a Tryal, whether by the help of that, the Gold would be tinged with an higher Colour; because I found, that Silver had took a yellow Colour from the same. But after I had poured out the Mixture, I found what was contrary to my Hope. For it was so far from exalting my Gold in Colour, as on the contrary, it took from the same almost all its Colour, so as it was white like Silver. At first, I was not a little troubled, that, contrary to my Expectation, I should work so unhappily. But returning to my self, I begun to think, whether this my Red Stone (being, perhaps made of Steel) was not that Chalybs, [or Steel] which Sandivogius so highly extolled in his Writings, and said, it could extract from Gold its Tincture. But since, by reason of other Business intervening, I had no leisure to proced further in the Work begun, I was constrained to leave the whole for some higher Experience to another time. Yet I cannot but wonder, that our Key of Keys should so readily unlock every Closure of Gold, and be able to spoil it of its Royal Soul: Whereas otherwise, Gold according to the Sayings of all Philosophers, (as in very deed it is true) and according to the common Opinion of all other Men, experienced in Chymical Labours, is accounted to consist of such Homogeneal parts, as are difficultly separable. If the most wise GOD prolong my Life; and also grant Time and Opportunity of making further Tryal, I will spare no Labour or Cost to find out that Arcanum, until by the gracious help of GOD’S assistance, I shall become the Master of that Art of Arts. For now unto me the Gate of the Royal Closet is opened (I would not be envied for what I now say) by our Herculean Key in such a manner, as, I doubt not, but in a short time (unless the supream Deity, which I have no cause to fear, notably resist me) to obtain the Kings Crown made of a Carbuncle, and be able to distribute the same among the needy, to relieve their necessity. To which my hope, let the most wise GOD give a Blessing, so, as the Event may answer my Desires, Amen.

Moreover, Philosophers say, that whosoever obtains their Stone, can so qualifie Glass, as, if it fall, it shall not break, but be found lying unbroke, like Metal. Which indeed I have often read, but could never believe, it was so to be understood according to the Letter. Yet after GOD, by his Grace, had conferred on Me our Wonderful Salt, for Curiosity sake, I could not forbear to make an Experiment, to know, whether what was written thereof was consentaneous to Truth. Therefore, I took a little broken Glass, melted it in a Crucible, and then cast upon it only a very little of our Salt, which it continually took in, and thence received a white Colour. I poured out the Mixture, and trying, whether it had passed into another than its first Nature, I found my Glass had received a new Disposition, and became flexible like hardned Steel Wyer, and after flexion came to its first form: But after many bendings, to and again, it at length broke. Whence I learned, that it was no Fable, but plainly possible by Art to prepare Glass so, as it may be no less flexible, like Metal, than it is transparent. But since I have not had Opportunity to make further Tryal, and cannot yet absolutely profess my self an Artist in that kind of Work; yet, I can say, that what others have affirmed thereof, is not estranged from Verity. Therefore I must wait, till Time (with the favour of GOD) give me further Experience thereof.

Also, touching the Stone it self, Philosophers write, that it qualifies its Possessor so, with Lightness and Cheerfulness, that he can, like a Bird, fly up on high from the ground; which is a thing so much repugnant to Nature, as no Credit can be given to it, unless it be interpreted Hieroglyphically, Allegorically, or Enigmatically. But that it greatly exhilarates him, who by the benefit thereof can effect the aforesaid Wonders, is very easie to be believed. For in my self I have found the like Exhilaration, when I have, with these my Eyes, made certain very great Proofs and Experiments by the help of that. When I lay, for four years, continually sick, and during that time, exercised my mind with various Speculations, making some Proofs, I at length found the Truth, and understood that this wonderful Salt, being tryed upon Metals and Stones, did most exactly agree with the Philosophers Description of it: Then, I say, my whole Nature, because of that, was astonished, and daily so notably reduced to a better Constitution, as I can never sufficiently admire the Grace of GOD, and return due Praises to him for so great Gifts. For I, who by reason of my Sickness, could never rise out of Bed before Noon, could afterward rise betimes in the Morning, and go into my Laboratory. Also for a long time before, I could digest neither Flesh nor Fish, but was constrained to live with Bread and Wine only; yet now, (thanks be to GOD) I am able to eat some small Portion of Flesh and Fish, together with other Meats. Likewise for above a whole Year, through weakness of Body, I could scarcely write a Line or two, so as in two Years space I committed nothing to the Press: But now, GOD, the Giver of all good Gift, hath made my hands so ready for Motion, as I sing to him incessant Praises. Without that new refreshing of Strength, this present Treatise could never have been published. And this so great Good befel me from no other Cause, than from GOD, and this precious Stone.

Therefore, whosoever is desirous to partake of this great Blessing of GOD, let him not come to Me, unto whom is given no leave to Communicate; but let him come to the Love of GOD, and draw that laudable Good from him, as from the most limpid and living Fountain: Because, it is to found with him only, not with Men. If a Man humble in Heart, and void of Hypocrisie, hearing this, will follow my Counsel, he may perhaps find a prosperous Event according to his wish: If otherwise, adverse and contrary. For GOD is not wont graciously to regard the words of the deceitful, but the Hearts of candid Men.

Many other such things might be produced, touching our Tinging tone: But no necessity persuades to expend time thereabout. Enough is spoken. For whose Eyes soever GOD shall open, he will on every side see so many things sufficient for him, as not to need any further Information. All things are clear to the clear-sighted, which appear dark to the blind. GOD only is the Light, and all who are near to GOD, are by him so illuminated, as they can see. But the more remote any Man is from GOD, the nearer will he be to the contrary of Light, which is Darkness. Therefore, whosoever desires to be illuminated with the brightness of Divine Light, must fly from Darkness, which is to be shunned. For Darkness and Light are inconsistent in one and the same Subject; which is a thing accurately to be observed by every Reader.

A COROLLARY.

We have, in this little Treatise taught, that the Salt of Metals is prepared of Vitriol, and that there is a difference to be observed, Viz. this.

Common Oyl of Vitriol doth indeed suffer it self to be Coagulated into a sweet Salt or Stone, wherewith (particularly) vulgar Metals are amended, and Tinctures extracted from Gems, although it wants a tinging Virtue: But Metals may also be tinged by the Coagulated Red Oyl.

We likewise shewed, that you cannot get this Red Oyl, without the help of that Goddess Proserpina. Yet by the way, it is to be noted, that the aforesaid Proserpina is no other, than a white Sulphureous Salt, which added to the Vitriol causeth the Tincture of Vitriol to ascend in Distillation. That, after it shall be duly Coagulated into a Stone not Corrosive, manifests such Effects, as we have ascribed to it. I also thought good to advise, that our Oyl of Vitriol in its Preparation requires great Care and Industry, that the Tincture may be made Rich enough: For otherwise, it discovers but little Virtue in Transmutation. Also you shall never get so great a quantity of that Red Oyl, as will satisfie the Common sort of covetous Men: Because that comes not till at last, after all the White is ascended. But he, that can get a large quantity of the White, will not trouble himself to get the Red: Because the White also, by the help of Proserpina, may be converted into Red. Which if it were not so, the Saying of Virgil could scarcely be found true, viz. that with the hand is readily to be cut off, not one Branch only, but many other, if Fortune shall so far favour any Artist. Therefore, I forbear to write more at this time. Let him, who cannot content himself with these here written, search the Monuments of Philosophers, writing, that there is such an Art, by the benefit of which, with one only Pound of Coals, a whole Pound of Oyl of Vitriol may be distilled. Yet such an Artifice must not so soon be spread among the People. To whom soever GOD reveals the same, he may prepare it, according to his own desire; if it be otherwise, let him comfort himself with this Meditation of Patience, viz. that he was not worthy of so great Gifts. With these, Reader, I bid you Farewel, and commend to you the Protection of GOD.

THE END.

A Short BOOK OF DIALOGUES, OR,

(Certain) Colloquies of some Studious Searchers after the Hermetick Medicine and Universal Tincture.

Written for the Sake of the Lovers of Hermetick Philosophy.

THE PREFACE TO THE Well-minded READER.

I was formerly minded never to have published these Three Dialogues, but only to have made some of my good Friends, and such as had well deserved at my hands, here and there, partakers of the same. And upon this Account I permitted some [of them] to Copy them out, but they abusing that Curtesie [of mine] whereby they received them, did make others of their own Friends too, enjoyers of the same, contrary to my Will and Intention; and so it happened, that they became Common, and being on this wise often Coppied out, there crept in amongst them (as indeed usually falls out in such Cases) abundance of Faults or Errors, and the sense [and true meaning] of my Words were construed in the worser Part. Which thing when I perceived, that it would more disadvantage than profit me (especially seeing, that such a work [thus Copied amiss] did nevertheless pass under my Name, and was adjudged by others, as really mine) I deemed it, expedient, of two Evils to chuse the least, and to have regard to mine own good repute, and to publish it in mine own Name. But yet, not with an intent of getting my self some eminent Fame, as if I were wiser than others, and to have it thought, that I had more knowledge and experience than many others have; but rather, that the incredible Works of the omnipotent God, and his great Wonders, might be laid open and made known, to the infinite Glory of his Name. In the setting down of which, I do produce only such things, as my self have wrought with mine own hands, and can even yet demonstrate by a certain and undoubted Operation, (by Gods help) at any time.

But yet, I would not have any one thus to understand me, as if I had already wholly and compleatly finished the whole Operation, and had advanced it to a due, and throughly perfect, end, No! I cannot arrogate to my self by any means, any such matter. Thus much I only affirm, that if any one shall (in his Operation) follow the bare literal Description of these Labours, he will without any Error arrive, so far as I my self am already come, but yet with this Proviso, that he knows the true Salt of the Philosophers, and the use thereof; And as for what remains, [unfinisht] I commit unto God to bestow a prosperous Success: And this one thing I entreat, that every Body accept of the things I have here written, with the same mind I wrote them, and that he take in good part my sincere Endeavours of deserving well at his hands.

The Explication of the annexed Figure belonging to this Treatise, noted with these Words: Inde Dialogus.

In the four principal Points of the Circle (supposing two transverse lines were drawn, through the Center, to the outward Circumference) are placed the Characters of =Sol=, =Sulphur=, =Lune=, =Salt=.

Round the outmost Circle, are placed these Words: Conjoyn in one, Sol, Salt, Sulphur, Lune.

About the next Circle: And thou hast as great a Treasure, as Heaven can give thee.

Within the Third Circle: The Philosophers Function, is of Contraries, the Conjunction.

About the next Circle: The Concentration of Homogeneals, is the Separation of Heterogeneals.

Within the inmost Circle: Sol, Salt, Sulphur, Lune.

The First Dialogue, or Conference, betwixt two Lovers of Hermetick Medicine, deciphered by the Letters, A. and B. the last of which hath had a prosperous Success on his Labours, the other not, and therefore craves of this last (=viz.= B.) a Manuduction to the Work, whereby he is rendred Master of his desire.

B. A Good health to you, my Friend! What’s the matter with you now, that you are so sad, and even loaden with Cogitations, and mumble to your self about I know not what?

A. Oh, my Friend! I wish you the like very heartily; and am glad that you come so very seasonably, and at such a time, as I was just thinking on you, and most earnestly wishing your approach; Witness your own Writings, which I do here turn over with my hands and my mind, but yet they are so very obscure, that I cannot worm my self [as I may say] out of them, [or understand them] though I apply the utmost of my Endeavours to understand them. I have likewise read over and over again, the Writings of other eminent and belief-deserving Philosophers; still hoping, that I should yet at length attain to the knowledge of the Truth: But alas, (the more’s my grief) all that I find is only this, =viz.= that I hold in my hands the slippery Tail of a slippery smooth Serpent, [or Ele] which ever now and then slips out of my hands, and doth more and more defile me. I have therefore resolutely determined with my self, that, unless God doth shortly send me some good Friend, who may lead poor me out of such a notable Labyrinth, I will throw all my Books, all my Instruments, and all such matters which I have bestowed so much time about, in vain, and lost so much by, into the Fire, and Sacrifice them unto =Vulcan=, that so I may be rid of the tediousness of my fruitless Labours, and unprofitable Cookery. But yet if you would be but so pleased, I no ways doubt, that you might by a few words [and Directions] reduce me out of the snares of so many Erroneous paths, hedged up ways, into the right path: For I well know, that you have bestowed your whole Age, your whole Study, and all your Labours and Endeavours, about such great Secrets, and have by the Divine assistence obtained the very Truth it self. And therefore I do most humbly beg at your hands, you would not leave me destitute of your help, but that, according to your inbred Goodness and Courtesie, you would succour me, your Friend, with some brotherly instruction, and Manuduction. Which if you either will not or cannot do, I must even conclude, not only upon throughly doubting of the Truth and possibility of this Art, but withal, on a firm persuading my self, that those Writings, which are so stuft with the Promises of golden Mountains, are nothing else but mere Old Wives Tales, and frothy Speculations of idle Men, and vain Dreams, though proceeding from Men of so great Esteem.

B. Whats this, I hear thee utter? I could never have believed you, to have been of such a broken and dejected mind. What? Would you contemn the Writings of the Philosophers, and slight them, because they are above your Capacity, and too hard for your understanding? Tis a wicked thing, to entertain such a thought, much more to utter it. I would have you, rather to persuade your self, that you are not as yet worthy of the Secrets and Gifts of so great worth: For though a Man should torment himself with abundance of hard Labours in this World, and should aflict his Body with uncessant Sweating pains, yet would he not effect ought without the Blessing of God. Do you not know that saying of Paul; Tis not of him that Wills, nor of him that Runs, but of God alone that shews mercy. You should therefore reckon your self amongst the number of those, that have run in vain, nor hath God injured you at all. What! does not Christ say, Not all that say unto me, Lord, Lord, shall enter into the Kingdom of heaven, but they only who do the Will of my Father. Examine now your self, and see how the Case stands ’twixt God and you. The bestowing of such great things must proceed from God, and not from the Philosophers. The Philosopher may indeed write down the Truth, but yet it is not in his Power, to bestow upon thee the Divine Blessing, which is the very hinge on which all good things depend. Secrets of such great moment are not the Gifts of Men, but of God, who bestows them on whomsoever he pleaseth.

A. In good time! Is this the Comfort and Instruction, which I begged at your hands? I did not request, you to be my Father Confessor, to hear my Confession of my Deeds, but rather that you would help me, being ignorant and unskilful, by some good and profitable Manuduction and Instruction: For I well enough knew, that wicked Men are never Masters of such great Secrets, nor will I rank my self amongst them. Be pleased but to regard my suit, and only shew me an entrance, whereby I may enter into the right and Kingly way: And as for praying to God, and Labouring without ceasing, leave the Care of that to me: I hope, that God will not deny his Blessing upon my Prayers and Labours.

B. Well! since I perceive you to be so throughly bent, with your utmost study and unwearied pressing on, after such an eminent thing as this is, I cannot but shew you that way, which I my self have walked in, and that too, home to the very place which my self am come unto. Verily, I see the promised Land afore my Eyes, and do daily view its Coasts, nor do I doubt, but that I shall shortly enter thereinto, and have the Fruition of its most pleasant Fruits, if no impediment debar me of so great an happiness. And as concerning your self, seeing that you are nimbler of your Feet than I am, there’s no doubt but that you will arrive thereunto, even assoon as I my self. But yet, pray first declare unto me, about what things it is, that you have spent your Monies, your Labours, and your Precious time, and all to no purpose; that so I may (as much as in me lies) the more conveniently reclaim you from your Wandrings and Errors into the right way. Tis in vain for him that is sick, to expect help and succour from the Physician, if he does not shew the place of his Dolour and Grief. Confession is a Medicine to him that goes astray. Confess therefore the Truth, that I may hear, by what things thou hast been mis-led into so many Errors.

A. [Alas, Sir,] I could not reckon up all, in Order, though I should have time enough of so doing. But your own time, which is far more precious, does not permit, that it should be spent in hearing my foolish Labours. Besides too, the remembrance of so many Labours in vain, and of the loss of not only so much Time but Expences too, causeth a loathing in me, the very remembrance of which I abhor, much more to make a long rehearsal of the same. You may therefore easily guess, that by my insisting upon the bare Letter only of the Philosophers writings, and not understanding the sense and meaning, I have erred from the right way, and have headlong hurried my self into so many Intricacies and Errors. I have searched into Vegetables, Animals, and Minerals, because the Philosophers write, that their Stone is Vegetable, Animal, and Mineral; but I see, that I have not had under my hands the true Matter. For if there does appear in any [of these Matters] the Crows head, yet the other Colours which the Philosophers make a description of (as the Dragons Blood, the Peacocks Tail, Virgins Milk, =Coagulum=, or Curdling, and principally that Red and Fire-abiding =Salamander=) did never appear [to my view.] Or, if these [Signs] of =Sanguis Draconis=, or =Lac virginis= appear to sight, in some other Matter, yet notwithstanding the other Colours, and other Signs, which the Philosophers make mention of, did never discover themselves [to my view.] What Labours soever I have used, and whatsoever matters I have dealt in, I have even Laboured in vain, and lost both my pains and Expence, and never have received any good from my laborious Operations. Hereupon I did at last even almost throughly persuade my self, that it was an impossible thing, that, out of one Matter, and by one and the same Labour, one Colour should orderly succeed another, and become visible to the sight, by the bare help of an external Fire, as for example, first if all, in the putrefaction, the Crows head, then the Peacocks Tail, then the Dragons Blood, =Lac virginis=, =Coagulum= or Cheeslike Curdling, and at last the fixt =Salamander=. But forasmuch as it appears to me, by the reading of your Writings, that you have orderly met with the sight of all those Colours in your Labours, in such manner as the Philosophers have described the same, I do firmly believe, and give Credit unto your Sayings, as unto a Man that makes Conscience of his ways, supposing, that you would not write such things unless you had wrought them with your own hands, and could even yet perform them at any time. I only beg your help in shewing me the true matter, and the Key thereof, that I may so order the Business, as to cause the Visibly appearing of one Colour after another, in one Glass, and by the bare help of one only Fire; if you do but thus much for me, you may be confident that I shall be the most contented Man [alive.] Nor do I doubt, but that as touching the remainder, as Multiplication, Projection, and such like, I shall find out those Operations well enough afterwards, by mine own studious Search, if I can but once hit on the entrance of the right, true and Kingly way.

B. [Hold a little, and] do not assume so much unto your self, and think that the things which are so easily said, are with as much Facility done. Have you not Read in Bernhard Trevisan, that a certain [Friend of his] had that great Secret as well as himself, only he knew not how to multiply it, nor would Bernhard reveal the same unto him, as having the self same Books, out of which the said Bernhard got the knowledge of Multiplication, himself. But be it as you desire, and seeing you request no more from my hands at this time, but only the matter and some Key, I will satisfie your request, as far forth, as the time and occasion will at present permit.

Attend therefore with diligence to those things which I shall say unto you and such things they shall be too, as unto which you may boldly give Credence. I will not (according to the Custom of many) seduce you, nor will I reveal unto you ought else, but what I have experienced by the Labours of mine own hands: And if you follow the guidance of the bare Letter it self, you will not err, unless God will not permit you to proceed, [but] throw some peculiar impediment and lett in your way.

As touching the matter, which the Philosophers have made that Universal Medicament of, I find that it is not merely One, but Divers, and this is clearly evident from the Writings of the Philosophers, who openly hint unto us, that one of them used this way and matter; another, that, and yet at length became Masters of their desire notwithstanding. From whence it necessarily follows, that the different matters, of which is made one and the same thing, are not unlike in their more inward parts, but alike, though they do not appear so to be, as to their external hue. For it is a thing possible for two, three, or more things to differ much, [from each other] as to the outward form and shape, whereas notwithstanding in their inward parts, they are so agreeable to each other, as that the self same thing may be produced from the one as from the other. Take, for an example of this thing, the Seeds and Roots of some Herb, the which, as to the outside form, have no likeness to each other, and yet for all that, do they produce one and the same Herb, if they are implanted apart in the Earth. Just thus is it with the Metallick Buds and Stocks which are wont to sprout forth, as well from the Metallick Roots, as from the Metallick Seeds, in so much, that a Tree grows up of the same Nature and Form from the Metallick Root, as Springs from the very Seed it self. Now ’tis evident, that in the Metallick Kingdom, ♄ or Lead supplies the place of the Root; ♂ or Iron, of the Trunck or Stock: Jupiter or Tin, of the Bark, ☿ or argent vive, of the juice betwixt the Trunck and the Bark; ♀ or Copper, of the green Leaves; Lune or Silver, of the white Flowers; and ☉ or Gold of the ripe Fruit and Seeds. If therefore the Metallick plant is to be multiplyed, that Multiplication cannot be more commodiously effected then by ☉ and ♄, that is, by the Seed, or by the Roof of the said Tree. Whosoever therefore desires to perform ought in this kind, he will not find any convenienter matters, then ☉ or ♄, that is, Gold or Lead. But yet I do not mean those vulgar Metals, but such, in which the Gold lyes as yet immature and invisible, and which is to be made visible, fixt, mature and constant by the help of Art. So then, the self same thing which may be discerned, above, in Sol, and appears visible to the sight, is in like manner found beneath in Saturn, in an invisible manner. And thus experience it self shews, that, out of two things unlike, as to the outward shape, one and the same thing like them may be made, because their internal parts are of one and the same Nature, and this outside difference or unlikeness proceeds only from the impurity, and defect of Maturation. Out of Saturn therefore, as out of an unripe and impure Gold, some good may be produced: But it must of necessity be well washt, and out of it being well washed, may the first Ens of Gold be extracted, and be fixed. But now, if out of mature Gold, you would yet educe something, it must then again first putrefie and be reduced into nothing, afore any more noble thing can proceed there out of. For it is like to the Seed of the Vegetables, which do’s not admit of any Multiplication of it self, unless they are first put in the Earth and consumed by Putrefaction: And this is proved, and asserted by the Testimony of our Lord Christ himself, who says, that except a grain of Wheat rot in the Earth, it cannot bring forth any Fruit. Certain it is therefore, and firmly true, that Gold cannot be translated into a better degree, unless it be again destroyed, and reduced into such a Body, as out of which it cannot be reduced into its former Golden Body [or Form.]

A. What is it that you say, can it ever be possible, that a Metal so constant in the fire should be on such wise destroyed, as not to be reducible unto its former Body? Verily I have but small reason to boast of any great matters done by me: For I have for some years past tormented my self hitherto, about decocting and cooking of Gold: I have dissolved it in sundry sharp [and Corrosive] Waters, and have beheld its ascending with its yellow Colour, by a Retort and through an Alembick, but yet I never got ought else in the Precipitation of the same, but common Gold, and which was not in the least bettered thereby. And therefore I did at last conclude with my self, as many others have done, that the common Gold could not be the matter of the Philosophick Stone, and it holds hidden within its Body, no more Tincture than it stands in need of, it self; and that therefore it has not the Faculty of tinging other white Metallick Bodies.

B. I do not at all wonder at your falling into this Opinion. There are many others besides you, that are of the same mind; Nay, I my self doubted much about this very thing, viz. whether or no, Gold hides within its inward parts any more of Colour, than it shews unto us in its outside shape. But then on the other hand, it could not seem at all likely, that such eminent Men should publish such great Fallacies and so many Lyes, merely to seduce Men, by. And whilst I was thus wavering in this kind of doubting, the Truth did at last (after sundry and many inquisitions) by a mere chance present it self unto me; in so much, that I am now clearly convinced of my Error, and am even constrained to believe, that a true Tincture, tinging the imperfect Metals, may be extracted out of Gold. For well may that be believed, which the Eyes see, and the hands feel.

A. I rejoyce exceedingly to hear you say, that you have seen the Truth, and I hope that in time you will refresh me with a sight thereof too.

B. Whatsoever lyes in my Power to serve you by, I will not in any Case deny unto you: But thus much I would you should know, that the Splendor or brightness of the Truth it self hath shone upon me, but I have never as yet brought the work it self unto an end, by reason of the want of time: But yet however, I am confident and firmly persuaded, that if no impediment chance to happen, I shall bring it to its wished end. And now seeing you are by some years younger than my self and that you have store of time and all other Conveniencies, I dare be confident, that you would finish that Operation much sooner, should I but reveal unto you those things, which I am already arrived to the knowledge of, by the Labours of mine own hands.

A. Proceed on, I pray, in this your Liberality, and make me, as being a Man following after Honesty, partaker of your Happiness, and I shall be everlastingly obliged to you and yours. And whatsoever Labour or Task is to be undergone for you; I will with a ready and willing mind undertake it, and in all things respectfully regard your wholsome Instructions.

B. Well! I trust you, and believe, that you will perform your Promises, by which you bind your Credit; but however you shall give me your hand, and Promise me, that you will conceal the Art in most profound silence.

A. I will, here’s my right hand, and Credit upon it.

B. Hearken then, with your utmost diligence, and with an accurate intention, receive the things which I shall speak unto you.

A. I do, and listen attentively.

B. In the first place then, you are to know, that, if you would make any good thing out of the common Gold, you must perfectly cast out of your mind that Opinion, which hath hurried not a few into no small difficulties, imagining, that (by the help of some Menstruum or other) the Colour of the Gold is to be extracted out of it, and that Silver is to be tinged, with that same Golden Tincture thus extracted, and that, to the remaining white Gold, its Colour may be again restored by the other lesser Metals, as ♂ or Antimony, Copper, or Iron: Such thoughts as these you must clearly remove out of your mind, as being those which rob a many of their precious Time and Estates. There are several ways, by which I know how to extract the Colour from Gold, but tis needless to reckon them up here by a tedious repeating of them, seeing they are not any ways profitable, but rather cause loss of Time and Goods. The main thing you are to mind is this, viz. to meditate [and enquire] by an accurate and uncessant studious Search, by what means you may destroy Gold, kill it, and so compel it by Putrefaction to produce to view its internal and invisible Colour, and (on the contrary) to introvert (and hide) its external and visible Yellowness. For Gold it self is no other thing save a mere Tincture, to the acquiring of which, there needs not any other thing save the true Key, which unlocks Gold, introverts it, and renders the invisible Colour, visible. Besides, neither are those to be hearkned unto, who boast of reducing Gold into its three Principles, viz. Salt, Sulphur, and Mercury; and of freeing those three from all their impurities, and then, of conjoyning them again, being thus Purged, and of Fixing them into an Universal Tincture; and such like most impertinent trifling Processes, as these. For they are mere idle Dreams, and can never be accomplished, but come to just nothing, and clearly delude the Covetous Thirsters after Gain, by their vain dependence thereupon. Nor are there in Gold any of those Feces, which they prate of its being defiled with, neither doth it admit of being severed and dissolved into those three Principles. But put Case it were possible so to be, what profit, I pray, could we hope should accrue to the said Gold by such a fruitless Labour, whereas we see, that it is not in the least measure bettered by such a Separation. It remains therefore for an undoubted Truth, that Gold neither contains any Feces, nor admits it of a resolution into Three Principles, but that it rather requires to be Radically dissolved by a due Putrefaction, and to be so opened or unlockt. And farther, the Labour of such Men is likewise vain, who Endeavour by the help of Saline, Cementations to extract from Gold, its Soul: For though such Cementations may sometimes succeed so well, as that the Gold when taken out is plainly white, yet nevertheless such a white Gold doth as yet contain in it its own peculiar Colour, the which, a little Saltpeter cast in upon it in Flux, doth easily restore unto it: For then that whiteness vanisheth, and the Truth appears, and shews you, that it neither lost its yellow Colour, nor its weight, but retained them both, in the Cementation. Nay, we have been many times deceived our selves by these kind of Operations, and have persuaded our selves, that we had dispoiled the Gold of his Colour or Tincture by the Salts, whereas it had but only attracted a certain Sulphur out of the Salts, by which it was made White. You may give Credit unto me, for I speak experimentally, and do not tell you dreaming Stories. I will instance it unto you, by an Example. Dissolve a little Gold in some Aqua Regis, and pour the Solution upon powdered Tartar, that so being poured upon the said Tartar-powder, it may be hid and covered over: Put this Tartar thus moistened with the Solution of the Gold, in a strong Crucible, the which you must cover well with a Cover, and lute it: Or rather, put it in a Cementary Pot or Vessel, which will be better. The Vessel being placed in the Cementary Fire, the Gold will extract a peculiar Sulphur, and become White and Brittle, after its Separation from the Salts, by being melted. And now who is it, but would believe, that the Salts had extracted the Colour of the Gold from it, whereas it is no such matter. For a little Saltpeter, or else the Cineritium, or Cupel can drive away all this white Colour, and restore it to its former Yellowness again; and this is, what my self have several times done and experienced with mine own hands.

A. Now again, here’s a new Story I never heard of afore, who would ever have believed, but, that when they had taken their Gold (tinged with a whiter Colour than Silver) out of the Cementary Vessel, it had been clearly dispoiled of its Tincture? But now seeing it is not so, there must of necessity lye hidden under such an Action as this, some other Secret and Wonder. Verily it is no trifling Matter thus to make Gold white, without the help of the white Metals; and it is the more wonderful too, because it is not known, from whence that white Colour receiveth its Rise: It could not get it from the =Aqua Regis=, nor could it have it from the =Tartar=, and this makes me still wonder the more. And therefore, pray, rid me of this doubt, and unriddle the business unto me, for ’tis not without cause, that I suppose some great Secret may lye thereunder hidden.

B. Attend diligently to what I say, therefore, for its impossible for you to apprehend all things at one very dash [as I may say, and at first.] We will first of all treat about the Gold only, and of other Secrets afterwards in due time. But yet [by the by] I would have you observe in this place, this one thing; that as touching that Sulphur, which made the Gold white and brittle, there must needs be a notable Friendliness betwixt them, because it was so easily extracted out of the Tartar by the Gold. And upon this Account there may be ground to suppose, that if the Gold were left lying longer in that close Cementation, that Sulphur which rendered the Gold so white, might haply be rendred Red, and fix in the Gold. For every Sulphur is a Tincture, when it is made fixed, and gets an Ingress, from the other Metals. Do not undervalue this Secret, but fish out the Property of this thing, by a more accurate Meditation, for you will draw from thence much Good.

A. Verily, I can methinks conjecture, that this very knack hath more in it than it shews for; I will search thereinto more accurately; perhaps this very way is a nearer one, than that which requires the inversion of the Gold. I remember that I have read amongst the Sayings of the Philosophers, this Expression; =That their Gold does not tinge, unless it be first tinged, nor receiveth it a Red Colour, unless it be made first White=. I perceive, that Nature is more abundantly stored with infinite Riches, and that it cannot be so easily Searcht out to the bottom, and the longer a Man seeks, the more he finds and meets with; insomuch that at last, there is such plenty of good things offering themselves to such Seekers, that it makes them puzzeld which to choose, seeing they so commend each others Benefit and Profit. Besides, your words are very hard to be understood, and hard to be born. For it seems a thing exceeding all belief, that the most constant Fire-during-Metal, Gold should be so changed, as to be no more Gold, and very hardly, yea, not at all reducible by the help of Art into its former Body. I do often meet with that Opinion and Decree of the Philosophers in my frequent reading of their Books, =viz.= that Gold must be putrefied, if any better and nobler thing is to be generated thereout of: But whereas it seemed unto me a thing beyond the Power of Nature, and altogether impossible, for such a constant Matter to undergo any Putrefaction, I supposed that the Philosophers pointed at some other thing by that Putrefaction of theirs. Mean while, I earnestly expect from you a Demonstration of the possibility and Truth of this thing.

B. Come then, on God’s Name, a little nearer me, and heed well the things which shall be shewn unto you.

We will here take half an Ounce of common Gold, and put it into this Aqua Fortis, made of Vitriol and Saltpeter, whereto we will add the same weight as the Gold is of, or a little more, of our Saltarmoniack, without which, the Aqua Fortis alone, and by it self, is not able to dissolve the Gold.

A. Pray, Sir, why do you say, Our =Salarmoniack=? Are there several and different kinds of it? For my part, when I dissolve Gold, I put into the =Aqua Fortis=, that [common] =Salarmoniack=, which is every where to be had in the Merchants Warehouses, and is very fit to dissolve Gold into a Yellow water.

B. You speak very well after your own way; And I confess, that every Salarmoniack mixt with Aqua Fortis is very good to dissolve Gold; nor is this any new way, for ’tis in very much use amongst all the Chymists, who are wont on this wise to dissolve their Gold, but yet that which is thus dissolved, still remains Gold, and doth easily admit of being again precipitated out of the Aqua Fortis, and of being reduced by Fusion into the former Body, it had afore its Solution. But if so be, that the Solution shall be made by the help of our Sal Armoniack, then is the Case vastly altered, and your attempting its Reduction again will be in vain. For if Gold be but dissolved barely once with our Saltarmoniack, it admits not any more of melting, nor doth it of it self return again into a malleable Metallick Body, but gets a Reddish Scarlet kind of Colour in the Tryal [or Crucible] and remains an unfusil Powder. And if you add some Borax thereunto, and set it in the Fire then to melt, it will pass into a Red Glass, which is a sign of its being plainly destroyed, and of its being transmuted into another Body. And therefore I dare aver, that there is seated in our Salt Armoniack a power of inverting, and transmuting Gold, and of making it fit for the Philosophical putrefaction, which thing is impossible to be done by any other Salts whatever they be, and what Name soeever called by.

A. Certainly, this is a Divine miraculous thing, to subject Gold, so mightily constant in the Fire, unto Putrefaction, and to reduce it by Putrefaction, into a nothing: For I have read too and again, amongst the Philosophers Writings, that it is an easier thing to make Gold by Art, than to destroy Gold made by Nature. And therefore this Salt must needs be a very wonderful one, which is able to effect these and other, the like almost incredible things.

B. Well may you term it a wonderful Salt, for so it is, the like of which, no Man will find in the whole World; though to such as know it, it is so vile and mean a thing; insomuch that scarce any one would think it likely, that such things could be done thereby, as are wont to be, should it be but named by its own proper Title. Does not, I pray, that Philosopher, Cosmopolita [or Sandivow] confess, that he hath oftentimes declared the Art, and Secret of the whole Philosophick work, word for word, sometimes to one, sometimes to another, and yet they would not at all believe him, by reason of the meanness, or vileness of the Work? And does not he make frequent mention of his own, and not the common Sal Armoniack? But that you may yet give more belief and credit to our Salt, I would have you read the Turba of the Philosophers, wherein you will find all those things which they have published concerning their Salt: And amongst others, hearken to those few words, which the Rosary mentions: Our Salt dissolves Gold into a red Colour, and Silver into a white Colour, and transmutes them out of their Corporeity into a Spirituality, and with our Salt, are their Bodies calcined. =And for this reason=, Lumen Luminum, =also says=, That if the Omnipotent God had not created this Salt, the Elixir could not have been perfected, and the Study of Chymistry would have been in vain. Avicen =saith=, If thou hast a desire of getting Riches, prepare Salts, that they may be changed into a clear Water, for by the Fire are Salts changed into Spirits: Salts are the Roots of thy work. Hermes =saith=: All Salts are Enemies to our Work, and to our Art, save the Salt of our =Lune=: Arnoldus =saith=, Every Salt that is well and rightly prepared, is of the Nature of =Salt Armoniack=, and the whole Mystery of our Art consists in the Preparation of common Salt: He therefore that knows Salt, and its Solution, to him is the Mystery of the ancient wise Men known. And therefore bend the utmost Meditations of thy Wit upon the Nature of that Salt only, in which the Wisdom of the ancient wise Men, and every Mystery, is found hidden and concealed. The Writings of the Philosophers are full of those and such like Sayings, and they do every where mightily insist upon Salt. And now, what think you of these Testimonies; what! do the things I have spoken, yet find any belief in your Breast?

A. Yes Verily, and now I am on your side; but yet I do as yet desire, and heartily wish for this one thing, that you would for once let me see your Labour, whereby I may convince other incredulous Persons, and make them believe too.

B. Well, I am content; and come let us go to work, and let us put the Gold in its requisite Menstruum, and place it in warm Sand, thereby to hasten forward the Solution of the same; though there is strength sufficient in our Menstruum, to dissolve the Gold in the Cold without Fire. We shall in a short time see it of a yellow Colour: And behold that very Colour, and the Gold it self is so changed, as it is never more reducible into its former golden Body. Thus have you now the entrance and beginning, which as yet is vastly distant from the wisht for end: And when you now see the beginning, know, that is the first day of our Philosophick Labour. Next, let us proceed to the Putrefaction of the dissolved Gold, without which, no Colours present themselves to our view. Behold in this very moment, Sol begins to wax black, and in a little while after it will conceive such a thorough blackness, that it will be like to Ink, and may serve to write withal on Paper. This blackness, the Philosophers call the Head of the Crow, by that Name pointing out unto us their Putrefaction; by which, the second day bf our Philosophical Labour is finished.

Our Ground [or Earth] therefore, being sufficiently enough moistned, we must beseech God to bestow upon us the hot shine of the Sun; for without the Suns heat which stirs up the Life in all things, there cannot possibly be any increase and growth. Lend me therefore your best attention. Assoon as the putrefied Body of our Sol shall feel the warming heat of the Sun, its blackness, which was the true Sign of its Putrefaction, will vanish away by little and little, and give place to the access and approach of many most delicate Colours, the which, the Philosophers have named the Peacocks Tail, and this finisheth the third day of our Philosophical Labour. And now, when the Fruit-producing Sun shall have thus illustrated our Field, or Ground with its warmer Rays, but for one day as yet, we may easily see, what is farther likely to come to pass hereafter.

A. Huy da! what a wonderful thing is this, that I see here? in how short a time, and how speedily hath the Peacocks Tail charged it self into a thick Blood? Who could ever believe it, unless he had seen and beheld it with his own Eyes?

B. I confess it is such a thing as may well cause in any one most exceeding admiration, seeing that there proceed from Art and Nature, Operations of such great moments: God hath made all things very well, and should he not permit such an admirable changing of Colour, to appear in the Operation, verily the Philosopher would be in doubt, whether or no he might hope for an happy Success of all his Labour: And now upon the occasion of this Blood-like Colour, is arisen the Name of Dragons Blood amongst the Philosophers, who say, that when this Colour appears in view, the fourth day of the Philosophical work or Labour is finished.

A. Good God! how great, and how wonderful are thy wonderous Works, who can find them out by his own Search and Industry? There do daily happen greater and greater encreasings of our Faith, seeing that I behold with mine own Eyes, such things as heretofore exceeded all my belief. And I entreat you to tell me this one thing, whether or no, there lies in this Blood, as ’tis now prepared, a most excellent Power of healing Diseases or no, and if it may safely be made use of, for the healing of Sicknesses without any farther Preparation?

B. Yes verily, there does lye therein hidden, an incredible healing Faculty, and this, its very Signature doth openly witness. For God doth not sign or mark all the Herbs, all Animals, all Stones in vain, by the external Signature of all which, it is an easie matter to know, what use they are of for Mankind. Forasmuch therefore, as our Gold is turned into a thick Blood, it is a most certain Testimony, that it is Serviceable for the curing and amending of Man’s Blood. For, if the most ancient Physicians have made use of Gold, reduced either by filing into a most subtile Powder, or by beating into most thin Leaves, in the Cure of the most desperate Diseases, yea, and of the Leprosie it self too, and this not without Fruit, and Success; how much greater commerce then will this Gold of ours thus changed into a Red Blood, have with the Blood of Mankind. Would it not [think you] abound with a greater Power of freeing it from all false and superfluous Aqueity, and other evil Humours and Impurities, and of reducing it into its former State of Good health? For the occult Virtues of the Gold are no more shut up now, like as when the Corporal filed, or leafe Gold held them lock’d up, that they are unloosed, and released from their Fetters, and so perform their work by most free and unclogg’d Operations. And seeing that Gold is, by Ancient and Modern Physicians, attributed to the Heart, and to the whole Blood of Man’s Body, and seeing that experience it self hath demonstrated, that it takes away the preter-natural affects of the Heart, and heals the corrupted Blood; why should not this our Blood of Gold effect the same with greater Efficacy, and a more happy Success. With this very Blood, have I already performed wonderful things in the most grievous Diseases in the Bodies of Men, after they have been first purged with some Panacea. I have therewithal healed the Leaprous in a short space of time, and such as have to no purpose made use of the assistence of the most eminent Physicians for ten or twelve years continually, to their great Costs and Charges, and this I can evidence by most clear Testimonies, which I keep by me. Nay farther, even at this very day in very many places, into which I have sent of this Blood, the detestable Leprosie, the French Pox, and other most grievous Diseases of the Heart and Blood (to the Cure whereof, Gold is in an especial manner ordained by God) are taken away by an admirable way of healing: For seeing, that (as we said afore) it strengthens the Heart, and mundifies the defilement of corrupt and polluted Blood, and purgeth them away, it must of necessity likewise expel, as well the open or visible, as the occult and hidden Diseases of the Body of Man. For if Nature be but corroborated, it doth easily subdue and expel Diseases, by the help of other very small Medicaments; the which thing I have by my manifold experiences found to be most true, when I have adjoyned this Aureous Blood to other sutable Medicaments. For it cannot be exprest, what, and how much I have done, both in young and old, with this very Blood so exhibited, in the Stone, Gout, Dropsie, Leprosie, Epilepsie, and other Chronical Diseases, which have taken deep Rooting in the Body. Therefore if God shall please to lengthen out my days, I will very suddenly publish the use thereof, that so it may be brought into common Use in all Diseases. For this Golden Blood may [probably] be the potable Gold of the Ancients, which never more suffers it self to be reduced into its former malleable Body. I have sundry ways attempted to reduce it, but never could effect the same. But yet this one Case I except, viz. a little of this dry Blood, being put upon molten Gold, hath ingress into the same, and the residue swims at the top thereof like an Earth: but yet that little which adjoyned it self to the Gold, is of so great a Power as to make all that whole Body of Gold which it entred into, brittle, yea so brittle, as that it suffers it self to be beaten in a Morter into most fine Powder.

A. I Marry, Sir! these are Miracles indeed, which I see and hear; who will make any farther doubt, but that the Universal Tincture which heals the Sicknesses, or Distempers both of Men and Metals, may he prepared, out of this Golden Blood? For all the Philosophers do with one Consent confess, that their Tincture, when quite perfected and cast in upon molten Gold, doth render the same brittle. And now seeing this Golden Blood of ours, being as yet immature, and not prepared, doth effect the same, would it not, I pray, perform the same much better, if it had but Ingress given unto it, by inceration, whereby it might slow the easier, and enter the more readily. I do not now at all doubt, but that this aureous Blood both can and in time will become an universal Tincture full if Medicinal Virtues.

B. Although I am not minded publickly to disclose an Arcanum of such great moment, and so great a Mystery, and to throw such a precious Pearl afore Swine; yet I am of the mind to prepare some quantity thereof, and to part with so much unto the Sick that need it, and that shall desire the same from me, as is requisite for their Use. And not only to the Sick, but to others too, that are willing to apply it to other Uses and Experiments; but especially unto those who would fain try, whether or no, even this very Blood will turn it self (according to my Description) into a white Milk, and then into a Red Stone, and, by a new Reiteration of the work, pass through all Colours. This desireousness, or inquiry after the Truth cannot at all prove any ways disadvantageous to me, or mine. For the Art it self will always remain an Art, unless it chance to happen, that some one or other Searcher, which is of a more subtile Ingenuity, should, by his diligent and serious inquiry, search out the very Foundation of the Art it self. Which if it should so come to pass, he must then think, that God hath vouchsafed this Gift unto him, and that he now considers, and well knows, what esteem he ought to set upon it, and by what means he ought to hide it. However, this is most certain, and indubitably true, that this Doctrine, and instruction of mine own prescribed in my Writings, will be a spurring encouragement to abundance of Men (that have hitherto exceedingly doubted of the Truth of this so great a Mystery, and shall now come to know it, laid open by me with such evident Demonstrations,) and cause them to search with a greater and more serious study, and to cast off all other unprofitable Coctions whatsoever. For to what purpose is it to use many things, about that which may be done by fewer and more easie. All things have their time, and so has this Arcanum too its own proper time. But we shall speak more of these things in the following Description of the second universal Medicine. All these things which thou hast hitherto seen, are indeed very good; but we are as yet far off from the end. Have you not likewise read in the Philosophers Writings, that the white Swan doth also shew it self in the Work? Now, if by but as yet One days shining, the Sun shall have illuminated by its brightness the Dragons Blood, you shall see it turned into a white Milk, which Milk the Philosophers have written off, and which at length goes into a Coagulum, or Cheeslike Curdling. Look therefore now upon that Milk, which you see to admit of Coagulation and Condensation, by little and little: And thus with this golden Cheese do we finish the Philosophical Labour of the Fifth day.

A. God be thanked, that this days Labour hath also succeeded, as we could wish. But forasmuch as those things which you mentioned, but now come in my mind, =viz.= that we are far off from the end of the work as yet, and yet too morrow is the Sixth and last day of this our Philosophical week; and farther, seeing you said presently after the beginning of this our Conference, that the whole Work, would be finished in six Days space, and that on the seventh Day we may cease from all our Work and Labours, and sanctifie it, or keep it holy, and give God due thanks for all these his Benefits bestowed on us: Seeing =(I say)= that all these things come now in my mind, ’tis no wonder, if they likewise create in me a great deal of Care and Puzzling, to think, how this can be, that all these things that remain yet behind may be perfected, and brought to a full end in one day.

B. Cease your Care [my Friend!] nor do you ought else this Sixth Day, but hourly encrease the Fire by Decrees, and stir it up more and more, that so you may see, by what means our white Coagulated Milk will by little and little pass into a yellow Colour, and will at length be thoroughly Red, and abide most constant in the Fire. This fixed Redness, the Philosophers call their Salamander: The Poets tells us a Tale, of a certain Worm that lives in the Fire, which cannot be burnt or consumed thereby. Therefore, after the Philosophers have brought their work through all the Colours, and have at length attained so far, as that there appears no other, but a mere fixed Redness, they named it their Salamander, with which (if you except only Inceration and Multiplication) they ended their work, and so do we also finish these our present Labours.

A. Praise and Glory be to God, by whose Divine help, we have (by so happy and desired a Success) promoted our work to its most desired end.

B. Amen. And thus will we now put an end to our work, that so we may sanctifie to morrow, which is the seventh Day, to the Honour and Glory of the Divine Bounty.

A. Ah, my dearest Friend; let me intreat you not to involve me by your immature departure, in greater troubles and difficulties. There are divers scruples and doubts, and these weighty ones too, that perplex my mind, which unless you remove afore, your going away (but I hope you’l stay) I shall of a certain Truth be tormented all this ensuing Night with the most bitter Pill of Disquiet and Anxiety, and then you may well guess with what mind I am likely to celebrate the to morrow Sabbath. For I am yet as plainly ignorant, what use to put that =Salamander= to. As concerning those things, which you have faithfully disclosed unto me hitherto, I trust, I shall not err in their Operation, but as touching Inceration and Multiplication, in which, as in two Cardinal main Points, the very [Pillar or] hinge of the whole Operation lyes, as you said, I must needs confess my self more Blind, as to them, than =Tiresias= was: I must needs say, that I behold the promised Land situate afore mine Eyes, but the way that leadeth thereunto is hedged in with such Thickets, and so many Brambles, that I do not see which way I shall extricate my self out of them. Unless the mercy of God, and your help come in to my assistance, I see that all my Labours will be in vain.

B. ’Tis no small trouble you bring me, by your importunity, don’t you see the approaching Evening. You Act just according to the Custom of importunate Men, who having once gotten ones out-held Finger, do snatch in the whole hand. At first, you only entreated me to discover unto you the Matter and Key of the Art, and said, that you would easily find out the rest your self. Why then do you not seek thereafter, and let me go?

A. Good Sir, be not displeased with this my importunity, proceeding from the too earnest desire, I have, of knowing so great a Secret: And Christ himself saith, if ye shall knock, the Gate shall be opened unto you.

B. Well, since I see, that I must expect no quiet from you, till you do likewise learn something from me, concerning Inceration and Multiplication, I will in a few words set afore your Eyes, things of great moment. Look to it, that you listen very Attentively.

A. I do.

B. Have you not read in the Philosophers, when they speak of Inceration, that the out-driven Soul is to be restored to the dead King, that the dead Body may be recalled back to Life, and that it, arising with a more glorious Body, and a more excellent Crown, may prove an helper to its meaner Brethren. The Philosophers words are, as follows. Here the Soul lets it self down, and refresheth the dead Body. For it is not sufficient, that the King be deprived of Life and so left dead: No, no, for necessity requires, that its Soul be restored unto it, which may restore its Motion, and lost Life, to the dead Body. Now, by how much the oftner, the Soul and Life is taken away from the King, and that which is taken away be again restored thereunto, which so much the stronger and more active Body, and so much the Magnificenter a Crown will he arise withal. By these few words have I laid open unto you, Inceration and Multiplication. But yet there are other ways of increasing our fixt Salamander, and rendring it fusible, viz. by the addition of Mercurial things, which, by their speedy Flux and penetrating Property, do pierce into this our destroyed Gold, dissolve it, and so bring to pass, that there is made of them both (viz. of the destroyed Gold, and which admits not of any reduction, and of the Volatile Mercury) a certain fusile midling Body, which said Body, thus conjoyned of the two, is to be maturated by the bare Regiment of the Fire. And by this Maturation, is this universal Medicament rendred so fusible, as to have Ingress into all the Metals, and to penetrate them.

A. [But pray Sir,] Is not this way of giving a more easie Ingress and Flux to our destroyed, and irreducible, Gold, by the =Mercury= of Metals, more facile, and a nearer one than that abovesaid way, which requires a great many Operations, by the reiterating of Inceration and Multiplication?

B. Yes Verily, it is a shorter and easier way, as being void of many tedious Labours, for it needs nothing else, but that the Mercury of some Metals be put into some good strong Glass with the inverted Gold, and be so brought unto Fixation. But yet this Medicament, that is on this wise wrought up with the ☿ to a constancy in the Fire, cannot extend its Colour so largely, as that, which is rendred fusible by so many reiterated Operations, because, in every reiteration, the Tincture is exalted and multiplied. And now, have you any other demands? if so, be brief, for the Evening approacheth.

A. Yes, Sir, there are many things, that I would ask about, but seeing that my importunity is troublesome, I will at present rest content with those things, I have heard. Only, this one thing more would I gladly know, =viz.= where I ought to seek for the Soul of the King.

B. You must look, whither you have driven it, and there must you seek it, and, having found it, you must restore it to the dead King, and so you will again begin your Work, and you shall again bring it through all the Variety of Colours, like as you did at the first time. For when the Soul is restored to the Body, there is made a new Solution, which is to be again putrefied, that it may turn back; and then proceeding farther on according to the same way, as was done in the first Operation, there will appear all the Colours, and they too far more delicate than in the foregoing Labour. The Crows head will be Blacker, the Dragons Blood Redder: The Lac virginis Whiter, and the Salamander more fusile, than it was in the first Operation. For by how much the oftner you shall repeat this Mortification and Vivification of the King, so much the more Magnificent, more precious, and more efficacious a Tincture, will you obtain. Believe it, and give God the thanks, and be mindful of the Poor, assoon as ever you are Master of your Desires. Come to me again upon Munday, that I may also teach you (according to my Promise) the way of making another Philosophical work out of the Poisonous, Volatile, and black Saturnine Magnesia: And so farewel.

A. In going away spake thus with himself, Praise and Glory be unto God, who hath thus, by the help of one Man, bestowed on me so great a Grace. I now go home with a cheerful mind, and there will I most desirously wait for =Mundays= approach, that so I may likewise get, from my Friend sent me by God, that other work, [made] out of the Volatile and Philosophical Gold. But this Operation, done with fixed Gold, doth please me wondrously well, especially for this reason, because, in every Reiteration, there do always appear the same Colours, which presented themselves to view in the first Operation. Who would ever have believed, that so many, and such excellent Colours lay hid in common Gold? And now, if this can be demonstrated in the common Gold, what may be expected from the secret Gold of the Philosophers, in which (they say) many more Colours lye hid than do in common Gold. ’Tis a common Proverb, [I confess] that he who seeks from another comes to know many things, but [usually] renders himself ungrateful: But yet however, I cannot chuse but propose unto the Man one Question more, perhaps some sweet refreshing Solar Ray will shine upon me. My Friend! I am come again unto you.

B. Well, tell me, what more you have to say unto me?

A. As touching those things which I have seen, I desire no farther Information concerning them. But, it will most thoroughly serve my turn, if you will be but pleased to answer but unto one Question, which I shall propose unto you: And that is this, Forasmuch as almost all the Philosophers, in the description of their Stone, do tell us, That the King is to be conjoyned, and Radically mixed, with the Queen in a peculiar Mercurial Bath, that so from them an Off-spring more noble than the Father may arise: And seeing likewise, that the same Philosophers do at large celebrate the Coition of =Mars= and =Venus=: My desire is very great, to understand your Opinion concerning this business. For if there could happen, or proceed, any good effect from this Conjunction of Gold with Silver, or =Mars= with =Venus=, what need would there be of so many repeated Coctions of the Gold?

B. This way, which you make mention of, is not unprofitable; and, to tell you the Truth, there are yet nearer ways, the which whosoever enters into, will equally become a Master of great Arcana’s. I was willing to shew unto you the work upon bare Gold only, for this reason, viz. that you may see with your Eyes, and as it were feel with your hands, that those most eminent Colours do lye hid even in bare Gold too; which is a thing, that scarce one of a thousand would have believed. And now being certainly assured, about the lying hid of so great a Tincture in Gold, you may with the greater confidence set about your Operations.

A. Still more and more doth a brighter light shine upon me, Nor can I enough admire, when I look upon the Rosey Colour of the Lyon, that out of so small a Lyon, there should proceed so great a quantity of Blood, coloured with so excellent and delicate a Colour, when as notwithstanding, out of other much greater Animals, there is scarce extractible so much Blood, as to answer to the hundreth part of this Blood.

B. What? do not you understand, by what means, such an incredible quantity of Blood can flow forth out of so small a Lyon? What, do you not know, that the whole Body of the Lyon, which is the King of all Beasts, is nothing else but the mere concentrated Blood of the heart, one half Ounce of which, being boiled in many hundred Ounces of water, doth turn all that water into Blood, as you your self have now seen with your own Eyes.

A. I confess, that there have now been shewn to the view of mine own Eyes, such and so great things, the like of which I never heard so much as one word of, from any others. No Body would believe me, and (which is worse) mine Enemies, who are most vile Compilers of infamous Libels, would set upon me with store of reproaches and lyes, and call me Sophister and Cheater, and would say, that I boyl some =Brasile= wood, or other Red colouring Stuff in water, and so sell it for the Rosey Blood of the Lyon. And therefore, I have no reason to make shew of any knowledge of this so great a Secret.

B. How? what will you be afraid to be a reporter of the Truth; and to manifest these great wonders of God and Nature. That very way by which I shewed unto you, that that most high Colour ariseth out of Gold, by the self same way may you be able to shut the defiled mouths of your Enemies. And if they will not believe, that there lyes hidden such a Colour in Gold, they will be convinced by the said Lyons Blood, which, being made bright hot in a strong Fire, and afterwards boiled again in other water, will convert the same, as it did the former, into Blood, and this you may even do, as often as you please. By this it is manifestly evident, that the Blood of our Lyon is incombustible. And in our being busied about those Labours of ours, there present themselves to our view, three most delicate Flowers: The first is, a Violet, dyed with a mixt red and Sky Colour: Then, the White Lilly; and at last, the immortal Amaranthus shining with a Scarlet dye. But why, immortal? For this reason, because neither the strongest Fire, nor the strongest Corrosive waters can at all hurt it, or change its Colours. The Amaranthus is tinged with the highest and most constant Colour, beyond all other Herbs and Flowers, the which does not so soon vanish after the manner of other Colours, which other Flowers have, but abides constant for many years, insomuch, that such an Herb is kept both Winter and Summer, to make Garland and Posies, or such like, withal.

A. If now any one could be so happy at last, as to enjoy that =Amaranthus=, he might present many pious Virgins, with Posies and Garlands made thereof.

B. If you are desirous of using the Lyons Blood in your Operations, then follow Paracelsus his Doctrine, in his Tincture of the Philosophers, where he teacheth, that the Rosey Blood is to be conjoyned and fixt with the white Glew of the Eagle; which way seems the nearest for the obtaining of the universal Tincture.

A. I am delighted with hearing of this: The Rosey Blood of the Lyon I have, but yet I want the white Glew of the Eagle; which if I could but get into my power, I would conjoyn them both together without any more delay, and bring them to Fixation. But I cannot sufficiently enough admire at this, =viz.= that =Paracelsus= hath made no mention, of conjoyning the Virgins Milk of =Diana= with the Kings Blood.

B. Paracelsus has not therefore injured any, in his not manifesting all things so clearly and openly, seeing it is the Custom with other Philosophers to do the like: If you are desirous to use Gold and Silver conjoyned together, in your working, then deal with the Silver, just as I taught you to do with the Gold, and make thereof an incombustible Lac Virginis, and such as admits not of any Reduction; the which is to be conjoyned with the incombustible Blood of the Lyon, and to be put into a Vessel, that so these two Bodies, being conjoyned, may be most constantly [or firmly] united, and may never be separated from each other by any kind of disjoyning. But, that you may yet better understand the whole business, I will subjoyn a few words more. Our white Eagle being put in common Water, makes the same, wherein it is dissolved, so tenacious and glutinous, as that, it can glew Paper or other things together; and, therefore it is not without cause, that this our secret Salt is termed by Philosophers, the Glew of the Eagle. For those things, which this Glew joyns together can never more be separated from each other, and this is one mutual Bond, by which the Husband and the Wife are so linked together, that they cannot separate from one another. It doth not much differ from the tye of Marriage, by which, the Husband and the Wife, or the young Man and Maid, are by Gods Command so knit and bound to each other by the ordinary Minister of God, that nothing but Death can separate them. If now a Man and Woman joyn themselves together without the legitimate and publick Bond of Matrimony, they beget illegitimate Children, and can (when they please) break that Conjunction of theirs, and depart the one from the other, because they are not coupled with that Marriage, that proceeds from the Command and Will of God; which said coupling or Matrimony is in repute, and is generally observed for a common Custom, and as being the Will and Command of God, not only amongst us Christians, but likewise amongst Jews, Turks, and Heathens, throughout the whole World. And for this reason, the Philosophers were pleased to introduce the like coupling or Marriage in their work, and that not only of Sol with Lune, but likewise of Mars with Venus: Which Copulation, if wanting in these two last [viz. ♂ and ♀:] their conjoyning cannot have any good and happy Success, as daily experience witnesseth. But now if Mars and Venus be coupled by a Priest in the lawful Bond of Matrimony, they likewise bring forth legitimate Children, and such as may be promoted unto Kingly Dignities. I could yet kindle more light unto you here, concerning this our Philosophical Copulation, viz. by what means the most inconstant, and most highly Volatile, things may (by the Operation of the same) be so conjoyned, as that they can never afterwards be loosened from their inseparable knitting together. But at the present you are not capable of bearing any more. Whatsoever hath been now omitted, by reason of the shortness of time, shall be made up at our next meeting and Conference. But, one thing more comes in mind, which I would have you to know; and ’tis this. When you would make any good thing of Mars and Venus, you must in an especial manner beware of their gross Bodies, which are Leprous and unfit for our work. ’Tis their Blood you must seek after, the Blood, I say, of their inmost Heart, and the true Soul that lyes hidden in that Blood, which is so very near akin to the Royal Blood. And now, that you may enjoy such a most noble Blood, you must not imitate the Country fellows, who, thrusting a knife into the Hogs necks, do save that Blood that flows out from thence, to make Puddings withal, and take both good and bad Blood together. No! You must therefore in the first place, know for a certain Truth, that you must separate out of that grosser Blood of ♂ and ♀, that most subtil Arterial Blood of the Heart, without which Separation, you may not expect any good succeeding Event. Which said Separation, seeing, I know, that you are ignorant of, I have thought good to set it afore your Eyes, which more clear and more perspicuous Expressions. [Know then] that that most pure Blood is never gotten by any other means, but by the Corruption and Destruction of the Venereal and Martial Body: By which helps, these, so gross and hard Bodies are in such wise opened, that the inmost and most subtil Blood may be drawn out of them. But yet, ther’s no need of destroying their Bodies by Aqua Fortis, seeing that Nature her self exhibits unto us their Bodies already opened, in Vitriol, and hath left no more for us to do, but the Labour of extracting the most pure part thereout of. For even in the common Vitriol, Mars and Venus are found conjoyned by Nature. And now, when we would draw thereout of the most pure Blood, such a Vitriol is to be chosen, which never hath been as yet in the Fire; this, Vitriol is to be dissolved in water, and to be filtered and separated from all its Feces. This green Vitriol contains hidden in its self, the Blood of that green Lyon, out of which, the said Blood is to be extracted by the help of a certain Magnet, that so the unprofitable and gross Body may remain behind. For ’tis the Spirit that vivifies, the Body is unprofitable. But now, in your extracting this Blood thus pure, you must not be too greedy, but have a Care, that you extract no more than a little of the best Blood: Which if you do not heedfully mind, you will also extract together with the pure Blood, the more gross and more impure, and so your work will be spoil’d. For you need only the best and most subtil white Blood of Mars and Venus. For, like as the subtilest and noblest Blood of all the Animals is not Red, but White, [viz. the Sperm:] Even so, the Blood of Mars and Venus, which comprehends the Virtues of the whole Body, and the true propagating Seed, is tincted with a white Colour, in the search of which, ’tis expedient we bestow our Labour. Therefore, after that we have extracted, by the help of our Magnet, some two or three half Ounces of white Blood, out of twenty Pounds of Vitriol dissolved in water, we then take it out, lest it should also extract the most gross Blood too, when it can find no more of the white Blood unextracted. You had therefore need be cautelous in the extraction of that Tincture, and be circumspect in the Accomplishment of the same. For we are taught by Nature and Experience, that, in the Coition of Male and Female, there doth naturally concur a white Blood to the Propagation of their Off-spring, and in defect of that, Nature is constrained to send forth a vile and red Blood. Therefore, we must here endeavour, with our utmost Care and Industry, to purchase by our extraction the most pure Whiteness, and not the most gross Redness. For in that white Virgins Milk lye hidden all Colours, and the highest Redness. This white Virgins Milk, you may promote to a Fixity and Constancy, in a pure clean Glass, without the Addition of any other thing, the which, after its being dryed, will become black, and will be translated out of the black Colour, into several others, and at length shines with the highest Redness, which puts an end to the Operation.

But as concerning our Magnet, seeing you know it already, you will not need any farther instruction about it. You have thus heard my Opinion about Mars and Venus, and have understood, by what means some good thing may be thence had. Neither must you persuade your self, that there is any other way of having any benefit out of them; how great is the number of those, who by their vain Labours have mightily endamaged themselves, following the Writings of Basilius, in which he teacheth to make a Red Oyl out of Vitriol, which he calls Gold Philosophical. The bare literal Sense is not always, and every where in his Writings to be taken. There is no doubt, but that no small benefits are to be had out of Vitriol. For the Philosophers themselves do hint forth unto us, the benefit therein hidden, in these words: Visitabis, Interiora, Terra, Rectificando, Invenies, Occultum, Lapidem, Veram, Medicinam; You shall Visit the inward parts of the Earth, by Rectification you shall find an hidden Stone, a true Medicine. And now at last, to close up this our Conference with some profitable Admonition, know, that I would have thee forbear from the troublesome Coction of the imperfect Metals, by reason of the too many impurities, which create many Molestations in the Separation of them, and cause much loss of time. ’Tis better, that you take in hand Sol and ☽ to perfect the Work withal, which Metals do most abundantly contain in them, the Red and White Tincture, and are already freed by Nature from most of their impurities. And although, I have not as yet made the universal Tincture out of ☉ and ☽, yet there hath appeared unto me so much, from so many, and such various Operations, that I do not in the least doubt, but that the immortal Amaranthus may be made out of them; whereunto you may boldly give Credence, without doubting at all.

_The COROLLARY, Or, Present over and above._

[Sidenote: Cons. 5. Part Sp. Ph. p.149.]

In this Dialogue, the Dragons Blood is so described, as if it needed full six whole days Operations, to be perfected and brought to its full end, nor did I then know any nearer way. But afterwards, there became known unto me a nearer and more compendious Process, whereby I can now (Praise and Glory be to God for the same) in a few hours time introvert and transmute the dissolved Gold, and reduce it into a Red Blood, and that by the help of one only certain White Urinous sublimate, concerning which, I have treated more at large in the fifth Part of my Pharmacopea Spagyrica. And upon the same Account have I likewise written, that the said of Blood of Gold must [needs] at length get an easie Fluxibility and Ingress by the frequent Iteration, or Abstraction of the moist Spirits from the dry Gold. But forasmuch as the Multiplicity of such Abstractions is not only full of laborious Operations, but also chargeable and requires much time; and that the studious Searcher after so great a Secret, may not by being affected with the Tediousness of so many toylsome Operations, be quite weary, and at last throw off all hopes: I do therefore commend unto every one, that other and nearer way of getting it a Fusibility and Ingress, viz. the incerating it by Mercury, by the benefit whereof, he will far sooner and easier arrive unto his purpose and final Scope. And although I have hitherto been hindred through want of time, besides (many other impediments) from having compleatly finished the Operation of the said Tincture. Yet notwithstanding, I do with an assured and undoubted confidence affirm unto every one, that there is given a most certain occasion [or Capability] of the making and finishing it, and that by the hitherto described way. I bequeath to such of our Posterity, as are of a Good, Sincere, and faithful mind, those things which I have wrought with mine own hands, and withal to what issue I have brought all my Operations. It is free for every one (as time and occasion serves) to make Tryal about attaining unto the wisht for end. For my part, I do heartily thank God, that he hath vouchsafed unto me the Ability of plentifully and abundantly preparing the Lyons Blood, and of performing no small matters therewith in a Physical way: And therefore I shall be well content, though I never arrive unto the desired end of finishing the Operation of the universal Tincture.

The Second Dialogue, or Conference, Or a Continuation of the precedent Colloquy or Dialogue, treating of the Preparation of an universal Medicament out of the black venemous and Volatile, =Saturnine Magnesia=.

A. Blessed be the name of the Lord, who hath caused another Day to shine upon me. I will presently haste to my faithful Master, and will beg from him the Doctrine of the second universal Medicament, that he promised unto me.

All hayl t’ yee, my dearest of Friends! God Grant that this Day may prove happy and lucky to me and you: I am come hither to hear from you, if it stand with your Conveniency, to make good your Courteous Promises at this present, and to teach me the making and Preparation of your second universal Medicament: For I have an exceeding ardent desire, to know the manner of Preparing it, out of that Volatile and poysonous Mineral.

B. I thank you for your good Wishes, and wish unto you the same you wisht me. Look here, here’s a piece of our venemous Saturnine Magnesia, which is the true Matter, that the Philosophers Stone is prepared out of.

A. I pray, is this black stone the true Matter, out of which is wont to be made the universal Tincture, and Stone of the wise Men? Verily I much wonder, that this should be the Gold of the Philosophers, I am extraordinarily desirous of seeing, by what means so excellent a Medicament, and so noble a Tincture can arise out of so base and venemous a Body. I should rather adhere to that old and common Proverb, and say, Who can wash the =Blackmoore= white, which Nature hath generated Black? This now seems unto me more estranged from the Truth, than that which you propounded last week of the common Gold. For how could it seem at all likely to any ones bare reason, that such a Body could be brought into a nothing, and again reduced unto a certain Body: But time will instruct, whether this be possible or not. I will therefore very patiently wait for the Event of those things, which you shall shew unto me.

B. What? Still more incredulity, and do you anew produce [and Practise] the Faith of unbelieving Thomas [viz. to see and feel afore you believe?] What do you think, I would go about to persuade you, that you have a wooden Nose sticking on to your Face? Alas, Sir! my time is a little more precious than so, to spend it in an unprofitable Tattling. And that time which I now bestow upon this our Conference, is spent to this end, to free you from your unbelief, and to bring you unto a true and evident Credency; to the performance of which, I am stirred up by the Authority of the Sacred Writ, which Commands, that we reclaim such as err, into the right way, and that we shall receive from God this reward for our Labour, viz. our Star shall shine in Heaven brighter than others. Besides Christian love requires the same at our hands, that we do good to others. And forasmuch as I have well known your Christian like Conversation, and Godly way of living these many years past, why should I deny you the things you demand, or wind you into the Intricacies of a greater Labyrinth, seeing you have but too long stuck in them already? The things which you cannot at first understand or believe, the end will at last constrain you thereunto. Your part is to listen very attentively to all the words, I am about to speak. For I can easily take away from you all incredulity, and remove out of your mind every Scruple of doubting. How sourely you look upon this black Mineral, well, but you shall presently find, that all the most delicate Colours of the whole World are most abundantly found therein; and by the help of an Art described by the Philosophers, they will appear one after the other in Operation, even from the Black head of the Crow, to the Red Salamander.

A. Bless me, what an ardent desire have I to see these things?

B. Have you not read in the Philosophers, that the pure is to be separated from the impure, and the purer part is to be ripened? Separate, say they, the pure from the impure, and bring it to Maturity. And they call Separation, the washing away of the Blackness, which being washt off, the Whiteness presents it self to view? The Fire (say they) and Azoth wash Laton; Laton signifies our black Mineral: Azoth signifies their strong Acetum, which wetteth not the hands. This Acetum, as well as our Salarmoniack [afore mentioned] hath its Rise from common Salt. Both of them, as to the external shape, and taste too, and Efficacy and Virtue are in a manner just alike. With such an Acetum is our black Matter dissolved into a Snowy-white, pellucid and very clear, water, as you may here see. This water have the Philosophers called their Mercury; In it, are hidden all the Colours that are in the whole World, but yet not visibly evident afore that this water, or this Mercury be put upon the water, [I believe he means, upon the Fire] and be cherished by little and little, like Hens Eggs, which cherishing drys up the water by little and little, into Earth, and renders the Colours visible one after another, as you shall presently see.

A. [Good lack,] who would ever have believed, the things which I at present See? Our Mercurial water hath been scarce three Days in digestion, yet begins to change it self into a White Milk. And now it is [but] the eighth day, and this said Milk goes into a =Coagulum= or Curd, and within in the Glass about the Edges [of the Matter] there shines a delicate Redness, but yet I believe it is not fixt or Constant.

B. Pray, how can it be constant, seeing it does but represent the Dragons Blood and will presently be gone. But, proceed you but on with this first Degree of Fire only, and that little and little, until the whole water be turned into an ashy Colour’d earth: When this is done, we will encrease the Fire by little and little, one Degree more, which will leisurely turn the ashy Colour into a Black one.

A. I will use my utmost diligence and observancy.

B. Do you see now that sleeke and shining Blackness like the Head of the Crow, covered over with abundance of black and very small Feathers: And upon this Account, the Philosophers have called this thus appearing Colour, the Crows head. To this black Crows head, administer the third Degree of Fire, which will transmute this black head into various, most delicate Colours, shining like ☉ and ☽: Then continue on this degree of Fire, that all the said unstable Colours may vanish, and may present to view the white Colour. After Whiteness, follows Yellowness, which at last will be covered over with the constant and permanent Redness: Which appearing, the fourth Degree of Fire is to be administred, that that Redness may be more and more exalted, and waxing Redder may attain unto its due Fixity and Constancy; the which, by way of similitude, the Philosophers call, a Salamander, and is the end of our whole Work.

A. I should never have so much as dreamt, that so black a Body could in so short a space of time have been transmuted into a most pure Whiteness, and that this same Whiteness could, by an admirable passing through all Colours, pass into a most delicate Redness, but I pray, when this Matter hath obtained this Redness, is it to be accompted of, as an Universal Medicine?

B. Yes, Verily, because the curable Diseases of Men, may (by that same Matter) be restored to former Health; and that safer, better and perfectlier than can be done with any Herbs, or any other known Medicaments. I except that Medicament, which is extracted out of this, and concentrated into a much nobler Nature. But, as concerning the Transmutation of Metals, it yields not any Profit, afore it be made fixt and constant in the Fire; to the effecting of which there is required a sufficiently great space of time.

A. As far as I can understand, there may be a yet better and profitabler Medicament prepared, than this is.

B. Yes, Verily, that there may, a much better and more useful, because, that with this, there are as yet admixt many unprofitable Feces, which ought to be separated therefrom: And the Case is far otherwise in the perfecting of this Work out of this Mineral, then in that which is done with Gold, for this is all over defiled with many impurities: For every one must needs think, that there are abundance of Feces [that are to be] separated from that Mineral, and by how much the more impurities are separated, so much the more efficacious must the Medicament it self of necessity be. Now in this present Degree and State it is brought unto by us, it would be sufficient for all kind of Diseases; which if we would yet have to be far more efficacious and stronger, it would be expedient, that we separate yet the more unprofitable and useless Feces, and concentrate the more pure Essence into a more narrow Room and lesser Body. For ’tis the Soul only or Quintessence of things, that heals Diseases. The shells or husks bring no Profit at all, and this the Husbandmen well know; for they separate the husks and chaff from the Corn, afore they bake Bread. The Medicinal Virtues of Herbs and Minerals are but of a small weight, afore they are freed from the Bonds and Fetters of their Bodies: But now, after that they are separated from their Bodies, they can perform incredible effects even in a most small quantity, and such as the great weight of that Body, whence they are extracted, will never effect. Look but on a living Man that is in good Health, with how ready and nimble a Motion can he stir his Limbs, and what strength he can put forth: But as soon as ever the Soul shall have separated it self from the Body, how insensible and immoveable the Body lies, and not serviceable for any Use? It is therefore a certain and undoubted Truth, that the Life of all things wanteth weight, and this shall be more clearly, and more evidently demonstrated by the Concentration of this universal Medicament. For that which one Ounce, now, does, of this thus prepared Medicament; half an Ounce, when concentrated, will perform the same: And that which half an Ounce of this Medicament once concentred will effect; one quarter part of an Ounce, or a Dram of the same twice concentrated, will effect the same. And according to this compute, may you proceed on farther. For by how much the oftner the prepared Medicament is concentrated, so much the more Feces are separated therefrom: And by how much narrowlier the Virtues are contracted, so much the greater effects do they produce. And thus there needs not in a manner any weight in Medicinal use. That which ten Grains of an unconcentrated Medicament is wont to accomplish, you will effect the same with one Grain of the Medicine, when concentred, to be put either in Ale or Wine for some hours, if need be, or else held in the Mouth. For soe it will no less display its occult Virtues and Powers, than if the Powder of the not concentrated Medicament had been otherwise drunk down. Besides too, such a Medicament may be a long time used without losing of its Virtues, and that not only inwardly, but outwardly also in all Wounds, Ulcers, and such like external affects. For all new Wounds, as also old Ulcers whatsoever they be, are happily cured by the laying on of those Medicaments, if the same Medicines be likewise used inwardly. Nor needs there here many Emplasters, Cataplasmes, and Ointments: Concerning which thing, see more in the Fifth Part of my Pharmacopœa Spagyrica, where the use of this Medicament is treated of.

Read also those things, which that most excellent Philosopher Van Helmont declares of another certain Philosopher, Butler by Name, viz. that he had a certain Stone, at London in England, which being sweld a very little in Oyl Olive, rendred the same exceedingly Virtuous, that some few drops thereof taken into the Body, would drive away the most grievous Diseases, and being outwardly applyed to Wounds [or Sores] would speedily heal them. These things Helmont testifies to be true, as being an Eye witness of the same. But I do not attribute such incredible Virtues unto my Medicament, for as much as I my self doubted of this Story of Butler, and could not believe, that any Medicament could be promoted to this so high a Degree of powerful Efficacy: But now, seeing I perceive that it is possible to Art, for the Virtues of things to be contracted into a narrow Room, and be concentrated; I do upon good ground cast this doubting off from my mind, and adhere to those things which I see with mine Eyes, and touch with my Hands. Certain, and firmly undoubted it therefore is, that not only the Medicinal Virtues and Powers of this our Matter may be contracted into such a narrow Compass, as to effect an hundred fold more in Medicine, than that more gross Body could do: But also this may be acquired or effected too, viz. that hidden Colour or Tincture in our black Magnesia may likewise be concentrated, together with that Multiplication of Virtues; insomuch, that in the several Concentrations, the Colour of the concentrated Body may be exalted, the which, most high Colour, or exalted Tincture can never at any time be gotten, without our secret Concentration: For otherwise, if there were no need of that Concentration, it would necessarily follow, that that Magnesia of ours would be no other than a most pure Body, not at all needing any ablution of its gross, and unprofitable, and black impurity: But this is not so, as we said afore about the Gold, which is pure in its own Nature, and of it self void of all Defilements, and being a ripe Body and mere Tincture, needs no other thing, than this, that its inward Parts be turned outwards, and its outward Parts inward, by that Philosophical introversion, and that so its external Yellowness may betake it self inwards, and the internal Redness may come forth outwards, or (to speak the more clearly) that the manifest Yellowness may be hidden, and the hidden Redness may be manifested. But now, the Case is not thus with this our black Earth, and impure Saturnine Mineral; in the which, both good and evil, pure and impure, Poison and Medicine lye mixt together: Insomuch, that it is altogether necessary to separate the black and gross impurity, from that noble and tender Medicinal Pearl, and to reduce it unto Fixity.

A. With gaping Mouth, and open Eyes, do I even swallow down your Discourse, and yet I cannot pierce into the Foundation of the whole business, nor understand it. You speak of such an artificial Concentration, and which is beyond all my apprehensions, for I never in all my whole Life time heard any thing of it, as far as I remember, much less read ought concerning it.

B. I will set before you then a Similitude, that so you may the readilier understand the knack. Examine well, and consider, Wine, Ale, or the Lees of Wine; and by your searching you shall find, that there is in them but very little of the Corroborating Spirit, or Soul, the remainder is nothing else but mere impurities, destitute of all Virtues. Now if some Physician or other should administer to his Patient a large Cupful of Lees, to cheer and comfort his heart withal, would you not accuse him of ignorance, and Folly? For though there is somthing of comforting Virtues in the troubled Lees, yet it is impeded, or clogged, by the great quantity of the dreggy Lees, from rightly performing its proper Office. But put Case, that it could display its own Virtues, yet nevertheless, even the admixt impurity would also exercise its own accustomed Evil, and so the Good would be confounded with the Evil, or rather be quite over powred by the same. For this reason, there is nothing more necessary, than that the good be separated from the evil, before any thing be used about making Medicine. Therefore even as there are Workmen to be found, who, by the vulgar Distillation and Rectification, do separate the Heart-refreshing Spirit out of the sordid Lees of Wine and Ale, and bring it unto use, give the remaining filthy dreggs and useless Feces to the Hogs to eat: Even so do we (the Lovers of the Spagyrick Art) separate the pure Virtues and Powers of things from the gross, sordid, and noxious impurities, afore we administer them to our Patients.

A. As concerning these Sayings of yours, I am clearly of your Opinion, and withal do stick close to that common Proverb, which saith, Speak that which is Truth, eat that which is baked, and drink that which is clear, if you be desirous of a long Life. For my part, I delight to have the Kernels, and purged or cleansed Fruits, and willingly leave the husks and shells to the Swine, that are delighted with Bran and Chaff, and their own Dung.

B. I am extreamly satisfied, that I have already (thanks be to God) seen the whole Work, and have a sufficient thorough understanding of the whole Basis of the same, viz. that the purer and subtiler part is to be separated from the more impure and grosser part, and, by an often repeated Separation, and artificial Concentration, to be advanced into a most subtile, most pure, and most noble Quintessence, if any one has a mind to produce effects of some great moment, or to do more than common things. And now, as you have learned, from the words of our precedent Conference, the way of making an universal Medicine out of common Gold: So have you likewise again received, from this our present discoursing together, the Confection of the universal Medicament, out of our Saturnine Magnesia, which is the Root of the vulgar Gold. But, although both of these Medicaments are, as per se and singly alone, very excellent and effectual enough, yet notwithstanding it plainly, and clearly appears unto our ken, that the power and Virtues of both the universal Medicines admit of being promoted unto a far higher Degree; the which thing we see is possible to be done by the means of Conjunction, and is to be thus understood. When a Seed is implanted into its own growing Root, it attracts out of such a Root, which is of its own kind, or Nature a far better, and more nourishing Alimentary juice, than out of the gross Earth. For example, The Seed of a Rape Root being put in the Earth, produceth Rapes of the same bigness that the Rapes were of, from whence the Seed came: And as often as you shall commit that Seed (by sowing) to the Earth, you shall, notwithstanding, never have greater and better Rapes than those, from whence the Seed was taken. But now, if the Seed of some Rape be sown into some other Rape which is in the Earth, and which hath grown unto the half of its bigness already; that Seed will sprout forth, and grow up like as the other Seeds planted in the Earth will do, but yet sooner, because it finds a better Nutriment in its own Mother, than that does, which is planted in the bare Earth: And hereupon, it must necessarily produce a greater Rape Root, and from the greater Root will proceed a greater Seed. And this is the reason, that there are such great grown Rapes, which make every Body wonder at them: Some such I have seen, that weighed ten, twelve, yea and twenty Pound weight. If you have a mind to try, sow a few Rape Seeds, throwing them into the Earth, which when they shall have grown to the bigness of an Egg, take a wooden sharp stick, and make therewith a small hole, even into the middle of the said Rape, and then put thereinto your Rape Seed, and stop up the hole with soft [clammy] Potters clay, that so the Rain may not get in and rot the Root. Thus now, that Seed will also (as being in its own Root) grow up out of this Rape, existing and growing in the Earth, and will dilate that its Root, and advance it to a greater bigness. The Reason’s this, because it can attract unto it self a better and more convenient Nourishment from a Root of its own kind, than out of the bare Earth. And if you shall practise thus with other Seeds likewise, you will effect the same, as with this. N.B. From the Seeds of small Radishes, implanted into great Rape Roots, there grow huge Radishes. This kind of Propagation may not unfitly be likened to a Mothers suckling her Infant, which attracteth and draws its Nourishment from the Mothers Breasts: But the Mother it self receives her Nourishment from the Fruits of the Earth, and that, being changed into a sweet Milk, supplies the Infant, whereby it is sustained and nourish’d. But that I may lay the whole business afore your Eyes, by a more full Declaration, I will yet farther add one Similitude more. Take you some wild and not yet ripe Stock of a Pear, Apple, Cherry, or some other Fruit-bearing Trees, such, I say, as is not yet full grown, but is as yet constituted in its first tender Age, take off from it all its Boughs, which bear [but] a wild and sower Fruit, and Cut it all off even unto the bottom, and to the Stock standing out of the Earth plant a Cion, pluckt off from another Tree that does not bear wild fruit, into this Stock, betwixt the Bark and the Wood of the same, where ’tis cut off with the Saw, and fence it well with Wax, or tenacious Clay, &c. against the Rain: If now you shall thus do, and do your work Gardner-like, that fruitful Cion will draw unto it self the wild Juice, out of that wild Tree or Stock, and make it better, so that it will no more bear any wild Fruit, but such as that Tree did bear, from which the Cion was pluckt. If now, so small a Cion of some cultivated and fruitful Tree can so change the wild Juice of a wild Stock, that it becomes far better, and more noble: Why, should not Gold do the same in our Metallick Tree, when ingrafted in Lead as in its proper Root? Verily in my Opinion, there is not a better Earth (from which that golden Seed may attract unto it self an Alimentary Nourishment, and so multiply it self even to infinity) to be had, than its own proper Root. But yet, with this Proviso, that all the gross and degenerate Boughs be first cut off from that same gross Root, for so, it will the easilier and readilier change its wild and degenerate Juice, (when joyned to the golden Seed or Cion,) and so will be changed into a far nobler, and produce Fruits a thousand fold. You see, my Friend! what good Will I bear to you, in that I have so faithfully opened unto you all those things which I thought necessary to be known, for the perfecting of so great a Work. Ponder well in your mind, upon the Similitudes of the Rape and Cion, and believe, that what I have here spoken is not casually and at Random. For they have more hidden under them, than they seem to shew for, and than you would imagine. Length of time will open your Eyes, which are as yet blinded, as to abundance of things, (if God permit.)

A. Surely, Sir, I cannot chuse but wonder anew, when I accurately consider the things you have declared unto me, of changing the wild Nature, of the wild Vegetative Fruits into a tame, mild, Property: And that such a Transmutation of the ignobler Nature, into a more noble One, takes place also in Metallick Affairs. They are verily such things, as are of weighty Concernment, and most worthy a most accurate Consideration. But, indeed, who can sufficiently enough consider of all the Divine Miracles? Blessed be his most holy Name for evermore.

B. Amen.

A. I give unto you, for your courteous instruction, most hearty thanks, and remain obliged unto you all my whole Life. And thus with what hath been said, I commit both you and my self to Gods protection.

B. My dearest Friend, I have now performed the Promise I made unto you, and am not meanly delighted, in that you have understood the meaning of those things, which I have said unto you: But yet I cannot but admire, that you are not Covetously desirous of knowing yet more, and that you do not Crave an yet more prolix unfolding of more matters. For you well know, that you cannot every day have the Enjoyment of my Company.

A. For those things, which I at present received from you, do I return you most hearty thanks, another time God will vouchsafe more: The greatest desire I have at present, is to set about so great a Work, and to have the Fruition of the hoped for Fruit. If you are so minded, and bent upon doing Friendly Favours, I do request you, that you would oblige my Brother by your good turns, if he shall hap to come unto you, and Petition for ought at your hands, for you may assist him in some small, yet good, =Arcanum=: For he hath been stupid, or unapprehensive enough hitherto, and much needs some accurate instruction. But what shall I say? The sick looks after the Physician, he that is thorough Well has no need of him. Such things as are hard to be understood, exceed his Capacity: The more easie things are more commodious. And so again, Farewel.

The COROLLARY.

I have taught in this Dialogue, That the White Lac virginis (after its being extracted, by Distillation, out of the Black Magnesia, and after its Exaltation, in Virtue and Efficacy, by Rectification and Concentration,) is to be freed from its superfluous Humidity, and yet the dry Matter is to be made permanent in the Fire, by the gradual Operation of the Fire. Now for the more accurate Declaration sake; these things which follow shall be yet farther subjoyned.

That Fixation, if it be to be perfected by the [bare] help of the common Fire, requires a long and tedious time, so that there’s no reason for a Man to persuade himself, that he can finish the same in one years space. I speak by my own experience, for I my self have tryed, and find that it cannot be, that one year should suffice for the finishing of this Fixation, for indeed it requires a much longer time. For after that, I had so far advanced the Matter, that it had passed through all the Colours, as to flow when put upon a Red hot Plate, and to insinuate it self thereinto, like Oyls penetrating into a dry Hide, yet was it not fixt enough nor constant, nor served it for the tinging of the Metals, but when a vehement Fire was applyed thereunto, away it went in fume; but yet not without an evident Demonstration of the possibility of the same. For as much therefore, as it does not yield that satisfactory Fruit, [and Success] and seeing that such great Labours are not undertaken, without the expectation of some Profit, and that the hoped for Fruits cannot however be gathered, afore that the said matter is promoted to a perfect Maturity, and consequently dreads not any the most vehement Storms of the Fire any more; any one may easily conjecture, that there needs (as I said afore) a more tedious space of time for this Fixation, if it be to be done and perfected by the common Fire of Coals. But now, he that has the knowledge of the secret Fire, of the Ancient Philosophers, such an one will much easier, and speedier arrive unto the wished end of the Operation. The Nature of the vulgar and fugacious Minerals doth very difficultly and slowly admit of that Fixation, which is made with the Fire of Coals: And this I was unwilling to conceal from the diligent Searcher after the Secrets of Nature; yet farther adjoyning this Admonition, [viz.] that a very profitable Medicament may nevertheless be prepared in a shorter space of time, and an appearance made of the admirable, and highly delightful Variation of abundance of most delicate Colours. For the first Colour that appears is like the black head of a Crow, presenting it self to view like the Colour of black Glass. This blackness going off by little and little, gives place to the White, and pondrous Mass; which is called by the Philosophers, the White Swan, and not without reason, because that self same white Matter is not so compact and Stone-like, as that black Crows Head, but is porous, and not much unlike unto a kind of heap made of abundance of small and white Feathers. When this Whiteness is turned into a Yellow, those Feathers vanish, and the Mass returns to its former Compactness, and resembles the form of a yellow Stone: Of which if you put a little piece upon some Red hot Silver, or Copper-plate, it will at first stand like a Red blood, and afterwards penetrate the Copper-plate, and tinge it both within and without with a white Colour; but yet, somewhat brittle as yet, and yields in the Cineritium, or Cupel, some Silver, and operates in Medicine somewhat effectually, like the white Stone, but yet weaker. It likewise pierceth into a Silver-plate, like as Oyl into a Skin, and tingeth it with a yellow Colour, which being separated by the Cupel, and dissolved in Aqua Fortis, leaves excellent Gold in the bottom. I have not as yet made any farther Progress on the Operation, being quite tired, and weary of spending any longer, and more tedious time thereabouts, which however was necessarily requisite to the perfecting of this Tincture with the Fire of Coals. But yet I have by me all the Colours as they follow on after each other, which I can shew unto any one; whereby they may see with their Eyes the most evident possibility of Nature: To which end also I am minded to preserve those Tinctures by me, that they may be an everlasting Memorial of so great a thing?, unto my Posterity: But for my part, I will commend [to every one] that shorter way of bringing the work to the wished end, by the Mediation of the secret Fire of the Philosophers: Concerning which, the following Dialogue, and the little Book of Fires, treats. For the immature First Ens of Gold, cannot be excocted [or digested] into the desired Tincture by any thing more easily, than in its own proper secret Fire; and not by a Coal Fire.

And that it may clearly appear, that I have written the Truth, I will send unto some of my Friends (God willing) some of those white and yellow Stones, to be used not only in Medicine, but in Alchymy too; that so they may make tryal and experimentally find, that Tinctures have a Power of bettering, and amending Metals, afore they have arrived unto the half part of their Fixation.

The Third Dialogue, or Conference, betwixt B. and C. treating of the true Universal and particular Medicine of the ancient Philosophers, (extracted) out of such Gold as is yet fugacious, or Volatile, and immature; (and is) to be ripened by their secret Fire; which Operation is by them styled, the work of Women, and play of Children.

C. Good morrow heartily, my Friend! I wish you a good and prosperous Day.

B. I wish you the same, whence come you to us so early?

C. I have very earnestly for these several days waited for this hour, that I might see you, and have the Fruition of the most sweet Fruits of your Courteous instructions. My Brother =A.= sent me hither, and told me, that you had given him leave to send me unto you this day. I do therefore Friendly request you, that you would put a good Construction upon this my Boldness.

B. [My Friend!] I do not in the least take it ill, your Brother told me, that you were as yet ignorant and unskilled, in the more subtil Arcanaes and Secrets; and that you therefore needed not ought else, but some pretty easie Secret, which might be easily understood, and performed with small Expences, and yet be profitable and beneficial unto you.

C. Indeed, Sir, to tell you the plain Truth, such =Arcanums= as are profound ones, and to be penetrated into by a subtil Meditation, and which are of great moment, do far outreach my duller apprehension: And therefore I do not at this time desire any thing, more than this, =viz.= that I may obtain something that is not costly, and yet may effect so much in Medicine and =Alchimy=, as may serve me to live a little more commodiously and plentifully, as to Food and Raiment. And that you would be pleased, to render me a Master of this my desire, is my humble request unto you, again and again.

B. You do very prudently measure out your requests, according to your own Capacity. And indeed, sometimes, those things which are not Costly, nor are difficult in their Operation, are more profitable to a Man, than those things are, which they would fain get by the expence of a great deal of Charge, of a long time, and hard Labours: I will grant you your Request, and therefore hearken.

C. [Sir, I thank you,] and do listen.

B. Have you never read, or else heard from others, that those most ancient Philosophers, tell us that their universal Work, is not only most easie to be done, but withal no ways Chargeable. For they do openly Confess, that to the perfecting of their Work, a Man needs be at no more Expences, than two Florins, and that the Labour it self, even from the beginning to the end, is nothing else but mere Womens work, and Boys play.

C. You are pleased to offer me delicate Dainties, easie to be prepared, for I have not so much Money as is to be laid out upon those kind of chargeable and costly Labours: Neither will my Family Affairs admit thereof, =viz.= to spend my days in such sumptuous and chargeable Cookeries, and which are so full of most great Labours, and whose event too is oftentimes very uncertain. For I have heard some say, that the smallest Errour may destroy the whole Work, and quite spoil it, and so grievously affect such as operate about such great Secrets, with a very great loss of long time, and great Expences. And therefore such a Work, as I can attend upon without letting my taking Care of my Family, and which will need the disbursment of but a few Expences, will please me better than those other Costly ones would.

B. I readily believe, that this very thing you desire, will not only be exceedingly pleasing unto your self, but also unto many others besides. The Expences are but very small, and the Labours thereupon but little, so that each days Fire, which the Matter is to be set upon, may be taken Care for, in half an hours space. But now, though the Philosophers have made mention of very small Expences, and have comprised them in the compass of a couple of Florins, yet is that saying to be otherwise understood. Those Ancients made use of the greatest Florins, viz. the Rhenish ones, and also the Hungarian Crowns, each of which is of the value of five of our Florins. And if you thus understand it after this compute, I can easily shew unto you the Truth of their Assertion.

C. I do even think as you say: Sure we must not expect any [such] things for nothing; I am content, [and therefore, pray] let us proceed.

B. If our Work be called the labour of Women, and Boys play, it is expedient, that it be like unto Womens work, and Boys play: For else the Philosophers would have used an unfit similitude. You well know, what Labours your Wife is chiefly busied about, and what her daily Labour is she imploys her self in.

C. Yes, verily I daily see, that she doth boyl Food necessary for the Use of the whole Family, and being boyl’d sets it upon the Table to be eaten. This Labour she performs, at least twice every day, when Dinner and Supper is ended, she doth wash the Dishes, Pots, Goblets, and other Vessels, and cleans them, and makes them fit to put other new Food in, and to be served out to the Table. Besides too, this is her Office and Care, if haply a Pot be broken, or crackt, whereby it is made unfit to hold moisture any more, to substitute (in defect of Iron Pots) a new Pot made of Potters Clay, in the stead thereof: Such and the like Labours, as these, are in our Country called the Womens work.

B. Well, be it so: I will likewise shew unto thee, such a Labour in Chymical Operations, as resembles this. Therefore, like as the Female Sex do first wash the Flesh, Fish, Rapes, Pot-herbs, Roots, Apples, Pears, or other things with pure Water, which they mean to boyl, and then put them into the Pot, and pour thereunto as much Water as is requisite, and place it over the Fire, and boyl it so long, till all the crudity, or rawness being vanisht, the Meats become grateful to the Palat, and pleasant, and easily digestible by the Stomach. [So do we] They do likewise sometimes pour Wine upon Flesh and Fish, instead of Water, and add as much Salt as is convenient, together with some Spices, or odoriferous Herbs, by which they give the Fish and Flesh a most excellent Taste. But yet we must not forget Salt, above all the other Spices, or Seasonings, and odoriferous Herbs, for it Corrects and maturates the Flesh, Fish, and other hard Meats, more than other Spices. For we can well enough want these if they are not at hand, but as for Salt, there is always need of that, about the boyling of Flesh, Fish, and other Food. If therefore Flesh, or Fish are to be boyld well, then Salt water is requisite; and as for all the other Additions of Herbs, and odoriferous Spices, they only serve to give it a good pleasant Taste, and make it acceptable to the Palat, and to the Smelling. For the Flesh and Fish when boyl’d or stewed, do by their Magnetick Virtue attract so much Salt and grateful Savour, and Virtue, as they need: And that which remains, stays in the Water. Now the curious Dames do shut the tops of their Pots very well with their Covers, lest the efficacious Vapours should be forced away in fume by the Boyling, and not stay with the Flesh or other Meats. But the careless Housewifes do not much regard the covering of their Pots, from whence it comes to pass, that they lose these good and sweet Spirits, and then they fil up their Pots with new Water, by which doings, the Flesh, or Fish, do not get so sweet a Savour, as they would have, if that efficacious Water had been kept in and conserved. Some Women that are yet more curious, and diligent about their Cookery, do put upon their Pots, wherein they boyl their Meats, such a Cover as hath a fold in it, by which the Collected sweet and odoriferous Vapours may distil down into an under-put Vessel, which being thus gotten, they keep by them, to refresh and cherish with them, such as are weak and sick, when need requires. Others, to free themselves from this kind of Labour, do add as much Water as need is, together with Salt and Spices, to their Flesh, and so boyl it by little and little, shutting in the Vapours with a Cover, which else would go away, and the Meat taste of burning; And by doing thus, they are not necessitated to pour on any new Water, though this slow boyling takes up more time than that, which is done by a strong and uncessant Ebullition: I would have you well to observe these things, for ’tis not without cause that I utter them. And now let us examine the other similitude, and see what those Boys Plays are, that so we may afterwards accommodate even them too, to our Philosophical work. What therefore do you see concerning the Boys Plays, with what things, and after what manner do they Play?

C. How can I tell? They play as their Parents please to let them, or as they can get opportunity of Playing: As for my self, I do not grant my Children so much Liberty, to play when, and how they list themselves. I send them to the School and to the Church, and sometimes I allow them one hours Play for Recreations sake, nor do I allow them any other Play but at Bowls, [or Knickers] by which they moderately stir their Bodies, and exercise themselves, and Concoct their Meat, and this is far more profitable for them, than if they were constrained to sit always at home, without any exercise at all: Other play than this, I allow them not. Cards and Dice are unfit Plays for Boys, they are many times very hurtful to those of riper years, especially when by the too much abuse of them, they do so unprofitably waste their precious time, and cannot tell how to use a mean. I have indeed otherwise seen Boys, that meeting with some Sand get [thereout of] bright Stones, and play with them, but yet this is not usual. However, there is no play more frequent amongst Children, than that of Bowls, [or Knickers] which play they daily use, whatsoever time they can steal, to that purpose. Yea both at their going to School, and returning from School, you may see them presently busied about their Rubbers, or Knickers-play. They are very hardly restrained therefrom. If they want Money to buy the Bowls, or Knickers, they get a little piece of Potters Clay and moisten it with Water, and make up their little Bowls, or Pellets in their hands, and harden them in the Fire; which I remember, when I was a Boy, I often did. And besides this Boys play, no other is known unto me.

B. Very good, you have hit the nail on the head: And now let us see, whether or no the ancient Philosophers have (after the manner of Boys) played with small Bowls, or Knickers? and whether, or no, they have boyl’d their work in Pots, with as easie a Labour, as Women do. For of necessity they must have hit on doing after this wise, else could they not have compared their work to the Labour of Women, and play of Children. So then, if we are to imitate Women and Boys in our Operation, what Matters are we to make use of, for our boyling, in the stead of Flesh, Fish, and other Meats; and what Water is it, that is to be poured thereupon. For if we are minded to do any good effect, ’tis expedient, that we likewise know, what those Matters are, which admit of being boyled unto a Maturity in our fiery Water, and these verily must be such, (seeing they are to be maturated by boyling) as have a great Affinity with the said Water: Forasmuch therefore, as our Water is of a Metallick Nature, and yet all the Metals do in a manner arise, or proceed (in the Earth) therefrom, and are even at this very day advanced, by the very same (by the help of the Terrestrial and Central fire) by little and little unto perfection: All that we have to do is, to imitate the simplicity of Nature, which will never seduce us, for so without question, those most ancient Philosophers did do, who having borrowed their wonderful Work from Nature her self, do advise us to do no more, but to follow Nature, and to begin there, where Nature left off, and to ascend higher and to make that perfect, which is as yet imperfect: God hath prefixed unto Nature her bounds, which she cannot transgress [or go beyond:] But Art, doth much excel Nature, and performs those things which Nature cannot accomplish: Yea more, that which she can hardly do in the Earth in a thousand years time, Art effects in one year, and this is easily confirmed by many Testimonies. Now as to the Generation and Maturation of the Metals, Nature useth a most simple or plain way, a very slow one, but yet safe. From thence ariseth the Errour of many a Man, who do not follow Nature, but the guidance of their own phantastick Brains, never effecting ought of good, but remain always Novellists in the same, what Labours soever they undertake, and what Expences soever they are at: Although the ancient Philosophers do by their many Admonitions set afore us, that most simple Course of Nature for us to imitate; and they have especially hinted to us, that their Work is so simple, that should they but openly and clearly have treated of the same, even the Women would deride it and say, that the Male kind had learned their Art from them. Yea, it is so very vile a Work, that no Body would be able to believe it, and upon this Account, the Philosophers have done their utmost, to hide and obscure the Art the most they could, least they should be contemned by the proud deriders, (who Soaring aloft seek after things too high for them,) and be accounted for Cheats and false Writers. And this is the main and chiefest Reason, why this Art being so wrapt up in darkness of a most profound Silence, lyes hitherto hid from the whole Troop of Sophisters, and such deriding Fellows. Sendivow (as we have already several times hinted) doth expresly say, that he had oftentimes declared the whole Art, to not a few word for word, unto whom, that Art did nevertheless seem so very vile and mean, that they could not at all believe any likelihood of Truth in his most true words, and so left the Work unattempted. The same Sendivow doth also say, That had the most skilful Hermes, the most quick witted Geber, and most illuminated Lully been again alive, and beheld our Laboratories stored with so many, and such various Instruments of Glass, Earth, Iron, and other Matters, and such several Fornaces, they would be ravished into a most high Admiration, like so many Boys, and would be but as it were our Scholars, as concerning those Vessels and Fornaces, all which however, we have learned from their Writings, but yet we are destitute of that most excellent Work which was wrought by them in so simple a Way, and it hitherto flies our subtile and acute Wits. And, my dear Friend, he also tells us, that we should fly aloft into the lofty Air with our Wings, for the Work is simple, vile and abject, the which, you may sooner comprehend [or feel] with your hands, than apprehend by the subtilty of your Wit or Cogitations.

C. All these things may very sufficiently serve to rid us out of so great a Labyrinth, but I pray, Sir, how comes it about, that we do sottishly persuade our selves, that those things are so very difficult, which notwithstanding are so very simple, vile, and abject.

B. It is indeed, to him that has knowledge of the same, an easie, vile, and simple thing: But very difficult and intricate to him, that laying aside the way of Nature, thinks himself able to learn so great an Art out of Books, which (by their leave) though, seems a thing almost impossible to be done. For the Philosophers have so prolixly, intricately, and obscurely described the whole Mystery, that their so prolix and dark Writings would sooner lead a Man from the true and right way, so far off are they from reducing him thereinto.

C. I my self find, that this is most certainly true, for I never heard as yet of any Man, or read of any, that learned the Art out of Books: But that almost all of them who were skilled in the same, do Confess, that they became Masters of the same, either by Divine Inspiration or Revelation, or by the help of some Friend. There’s no Body can contradict those things which you have here induced, for the Confirmation of your Opinion. And now, Sir, let us set upon the Work it self, and diligently pray unto God and wait for his Blessing.

B. Content, hearken therefore attentively.

C. So I do.

B. Did you never find in the reading of the Philosophers, that all the imperfect Metals may in a Particular way be promoted to the perfect Maturity of Gold or Silver, by their dry Water which wetteth not the hands: But being not content with this effect, they have promoted the first Ens of Metals (by the help of their occult, fiery, and ripening Water) to a more than perfect Constancy, and Fixity in the Fire, and have concentrated it to the form of Gold.

C. I remember, that I have read of such things as these, though by reason of my unskilfulness and ignorance, I could not understand the least Particle of their meaning: For I am altogether ignorant of that kind of wonderful, and yet, to every Body well known Water: And so shall still remain until it be shewn (and pointed at) with the Fingers.

B. Look here, here’s a piece of admirable Water which is every where in all places easie to be found, yea, in the poorest Country-mens Houses, nor doth it deny any Man, the Possession and having it.

C. Who would ever have believed, or thought, that there was any good hidden in so vile and abject a Body?

B. [I wonder] wherefore [it is] that no Body can think of this Matter, seeing it is evident, that in our Water the first Entities of all the Metals are abundantly hidden, as in their own proper Seed, out of which they are generated in the Earth, and ripened unto perfection. Those first Entities are but extracted out of this our Water, by [peculiar] Magnets. And now, like as every Metal hath its own Magnet, even so every one [of them] hath its proper Magnet, by which it is concentrated into a narrow Room. I will declare unto you the Truth of this business, by an example taken from the Metals. If you have a Water fully impregnated with Copper, and you desire to have Copper out of the said Water, you will easily bring this to pass, if you shall but put in to that Water, which holds in it the Copper, a piece of clean Iron, the which Iron, (as being the true Magnet of the Copper,) will attract unto it self, all the invisible Copper out of the Water, and gather it into a visible and palpable Metal. If Silver be dissolv’d in any Water and made invisible, and you would again have it, put into the Solution a Plate of pure [or clean] Copper, which (after a Magnetick manner) will gather together [or draw out] all the Silver in his own [Silvery] Body, and make it visible and palpable. Now when Gold is dissolved in some Water, and largely dispersed, [as I may say] and you would again have it [in the form of Gold;] then put in some ☿ or Ar. vive in that Water, and boyl it a little therewithal, (as was done above, with the Copper and Silver) and you shall presently see all the Gold to be attracted, and gathered together by the Mercury, insomuch that there will not remain ought of the Gold in the Water, because it follows the Attraction of its own Magnet, Mercury. These Metallick and Magnetick Operations, are a sufficiently manifest Information unto us, and do point out unto us (as with a Finger) the way, of the extracting, not only good Metals in a Particular manner, but also far better things than Metals, (viz. the Tincture, or form of Gold) out of our stinking Water, in an Universal way, by such Magnets, as are fit and apt in Nature for this Extraction. Another similitude we have from the Earth, and Rain water, with which the Fruits of the Earth are moistned: Put you in such an Earth moistned with that Water, as many Seeds as you please; each of them, will (by its Magnetick Virtue) attract unto its self, its own like, for its Multiplication, and will leave to the other Seeds, to attract each of them its like also. If now, by this similitude, the Scope or end I aim at, may be made manifest unto you, there is yet hopes you may be holpen: If not, I do not see, by what means you can be succoured, forasmuch as it would be too tedious here to use many other Circumstances. For when we are certainly assured, that the first Ens, or the very Form of Gold is plentifully hidden in our Water, we do by very good right seek after that best part, viz. the form of Gold, and leave the other first Entities of the rest of the Metals, in the Water. And now Ile shew thee another similitude: Dissolve in one and the same Water, ☉, ♀, ♂, ♃, ☿, that so you may have all these Metals commixt together in the same: If now you desire to extract the best of them, viz. the Gold there out of, what hurt will the other bring you, if they remain in the Water. Such therefore as the Magnet is, which you put into that same Water, such is the Metal too, that you shall extract. If therefore we particularly seek ☉ and ☽ in our Water, it will be expedient, that we put unto this spiritual ☉ and ☽ their proper Magnet, unto which Magnets, they (being precipitated) do stick on, and are by little and little fixed [on thereunto.] And now if we seek after something better than ☉ and ☽, viz. the form and Tincture of Gold, it will be necessity, that we also apply such a [suitable] Magnet, which may draw out nothing else but the Tincture or Form of Gold, which being precipitated [thereout of] may be fixed. And thus have I here told you all those things that are necessary to be known. If you are minded to extract in a Particular way, Sol and Lune out of the Universal Mineral water, you must then put unto them their Magnet, viz. an Amalgama of Copper, and Argent vive: For the Copper draws to it self the spiritual Silver, and the ☿ the spiritual Gold, out of the said Water, and brings it unto a Fixation [or Corporeity] with it self, [or, as it self is.] But if you are minded, or desirous, of getting some better thing, than the Gold it self, or Silver, is, viz. a Tincture, you must then needs adjoyn thereto its own peculiar Magnet, for, without it, you cannot effect any thing at all: But that you may know, what the true Magnet of the Tincture is, I say unto you, That is the Compeere, or Companion of our Water, and not of the Metals: For like seeks its like, as the Philosophers say, Nature rejoyceth with Nature, Nature overcomes Nature, Nature retains Nature: More than these things I have told you, it is not needful for you to know: Consider therefore very accurately what I have said, and beg of God by your Prayers a blessing, which if you do, you shall not err, but yet you will not be all of a sudden Master of what you desire. All these things have their determinate times, like as a Grain of Wheat Sown in the Earth, the which requires a time to ripen in, nor doth it wax ripe afore the time appointed for Maturation be come about. Follow you the Advice left by Geber, and do not hasten on your Work, by any the least hasty speed: For he tells us expresly, that all hastning in our Work is of the Devil. And as concerning what is to be known, and what a one the Student of so noble an Art ought to be, you will find described in the Fifth Part of my Spagyrical Pharmacopœa. And what think you now? Can you thoroughly understand me?

C. Yes, Verily, I do well enough understand those things which I have hitherto heard from you, But yet this Womens work, which you began a Declaration of, is not sufficiently clear unto me, nor is that Boys-play, which is done with small Bowls or Knickers, I do not thoroughly understand that neither, =viz.= how it may be compared with the work of the Philosophers. Were but these things made clear and evident unto me, I would Ranck my self amongst the number of the Masters of the Art.

B. Well then, come let us go on and see, by what means the Philosophers are wont to make their little Bowls. [Note!] Like as the Boys make use of Earth and Water, for the making of their Pellets or Knickers: So likewise will we use our Earth, and our Water to the making of our small Bowls or Pellets: Ours, I say, not the vulgar and common Earth and Water, for they are unprofitable as to our Work. But tis indifferent, and all one, whether we take Yellow, Red, or white Earth, because all of them are of one and the same Nature. According to the Colour of the Earth which we use, will the Colour of the small Balls we make, be: We have here at hand a threefold Earth, a yellow Earth of Gold, a white of Silver and a Red of Copper. This threefold Earth will we moisten with our Water or Mercury, and so make up a Paste or Mass of the two, which the Chymists call an Amalgama. This Paste will we wash with pure Water, grinding it so long ’twixt our Fingers, till there be to appearance of any father impurity, and that it admits of being easily washt, or broken with the Fingers. Being thus well washt, we will put it in a Skin, or Cotton, and tye it firmly in; out of which, we will squeez forth all the ☿ with our hands, and separate it from the said Earth, just in such a manner as Argent vive is separated in Amalgamations, or Metalick Masses. The Mercury being separated, we will take out our thick Amalgama, and make small Bowls, or Knickers thereof, and of almost the same bigness, that the Boys Knickers are of. These Bowls we will expose to the Air, for about some twenty four hours, and by this time they will be grown so hard, as to resemble Stones, in hardness. And now, being thus made ready for boyling, we will put them into our Water to seeth: But yet in the seething, there must be an accurate regard had to some skilful handling the Matter, if you would have it perform its Operation without Errour. This Art will I faithfully open unto thee, lest you err, and so bring damage upon your self: These Pellets, or little Bowls thus made of our Mass, are not to be thrown into the Pot filled with Water, afore the said Water boyls: Which boyling, you must throw them in one after another, and they will presently harden themselves, and cover themselves over with an hard Crustiness or Skin by which they will be prevented from sticking to one another, and from coming altogether into one Mass. For if you first of all put your little Balls into the Pot, and then afterwards pour cold Water upon them, and so set them on the Fire, that they may be boyled unto their Maturity, you will spoil your whole work. For before the Water in the Pot be hot, all the Pellets being dissolved, would run together in one Mass, and so would not admit the Humefying, or moistning of their inside Parts, and so you would turn all your Pellets by your seething into a mere Pouse or Pottage, whereas they should remain whole in all their Parts, as well internal, as external, for fear of drawing the Water in. But that you may have an accurate Account of all these things which I have said unto you, I hope you will set about the Work, [or thus,] I hope you will do your best, heedfully to regard all these things which I have said unto you and I suppose, that you have sufficiently understood the things which I have already spoken: But if so be, you do not yet apprehend the meaning of these things, I will Counsel you, by what means you may learn this Operation at home from your Wife. When you are come home, bid your Wife to make you some little Balls, or Dumplins with Flower and Veal. And heedfully observe, what Course she takes, about making such Balls, that so you may by the same way learn to deal with your Metallick Pellets. First of all, you shall see, that she puts some pure Flower into a deep Dish or Platter, and having put it in, she works it into a Paste, or Mass with Cream, or the purest Milk. Then she admixeth some green Herbs smally minced, and some Spice medled among, and sprinkling some Salt thereupon, she mixeth them with the Paste made as aforesaid, to give it the sweeter Smell, and Taste. Of this Paste, she will afterwards make little Balls, of what bigness she pleaseth, which Balls she does not put in the Water afore it boyls. When therefore the Water seeths, she throws in, one Ball after another, each of which, as soon as ever it feels the fervent heat of the boyling Water, will presently cover it self over with a Skin, whereby they will be kept from sticking one to another, and running into one Mass, and returning into such a Paste as they were in, before their being made up into Pellets: Whereas, now each of them may be kept in its own Form, and be encompassed all round with the Water, and be advanced unto a Maturity, or readiness, by a due seething: And now, when you have seen this Operation of your Wives Cookery, I do not question, but that you will be well enough skilled in this Cooking Art.

C. My dearest Friend, I do friendly request you not to take it amiss, in that I cannot abstain any longer from down right laughing, when I hear that our work hath such a corresponding likeness, with the Art of Cookery: Your so faithful Instructions have already abundantly satisfied me: I have very often seen my Wife busied about the Cooking of such Balls, and my self have also delightfully fed upon these kind of Dumplins, made both of Veal, Eggs, and Spices, and also of Flower, Milk, and green Herbs. But I fear me, that when my Wife shall see me making these Balls or Pellets, and boyling them in a little Pot, she will laugh at me, and say, that I learned my Skil from her.

B. ’Tis no Matter, you have no reason to regard either the tatling of your Wife, or of all Men whatever: For they know not what they do, it is enough for you, that your self know what end it is, you do any thing for: Think you, that if other Wiselings and Know-littles should see you working with such little Balls, they would not deride and mock you. But don’t you at all mind their unprofitable Prating, leave the shril-sounding Geese to their own loud Chatling, and follow you my Doctrine, and wrap up this our Cookery Art in the darkness of Silence: Which if you do, you need not fear of being mockt, or laught at by either Women, or Womanish Men.

C. I have now (praised be God) learned enough: But yet, there is one thing I am ignorant of, and that is this, by what sign I may come to know, when my Pellets are well enough boyled, and what Fire they are to be boyled in. The Fire of Wood and Coals, I know is used by the feminine Sex for to boyl withal, but whether or no, the same be necessary and conducive to our Operation, I request you to inform me.

B. Have you never seen, what proof Women have to know, when their Dumplings are well boyled? They are wont to take one out, and cut it in twain, that they may see, whether or no the inside, as well as the outside of the same be so well seethed, as that the Flower is not any more tenacious or Clammy: Do you even the same, and sometimes put a piece of one of your Pellets you take out, in the Cineritium or Cupel, and that will shew unto you, how much increase of Sol and Lune hath particularly added its self to your Balls, in that time of the boyling, and how long they are, as yet, to be boyled. Now you know, that all these things are to be searcht into, by your own Meditation and Tryal, because it can not possibly be, that all things can be so very clearly set afore ones Eyes, as to need no farther meditating thereupon, and inquisition thereinto. After this manner may you boyl in one Pot, with one and the same Water, two, three, or more little Bowls, of different kinds, as, some made of Flower, green Herbs, Spices, Flesh, Eggs, Fish, and other things, and so, after the seething of them, you make take forth one kind after another, and Particularly apply them to your Use. For these things are to be understood concerning Particulars. But if you have a mind desirous after the Universal Medicine, then must you enter upon a certain way of almost an whole entire year, which is necessarily requisite to the finishing of its Operation. For our Magnet, whose Task it is to extract the Form of the Gold out of our Waters, doth as yet groan under its immaturity, and therefore needs no small space of time, for the extracting the Tincture out of our fugacious and combustible Waters, and fixing it with it self.

C. These Words of yours, by which you mention so long a time, do not a little affrighten me. Our Wives can boyl their Dumplins enough in one hours space; what will such a continued boyling cost? I would be glad to redeem it, [or, to be excused] for the price of two Golden pieces of Money [or Duckets.]

B. I should tell you, that you are of the Off-spring of unbelieving Thomas, for you heap upon your self, by your needless incredulity, such heaps and Loads of Cares. Don’t you remember, that I told you at first, that the Charges of the whole work, from the beginning to the very end, do not exceed two Golden pieces of Money, which they call Duckets. And that I do not at all tell you an untruth, I will expound it unto you by an evident Demonstration. When you shall heat your well covered Pot, that so your Water may not vanish away in fume, with the small fire of a Lamp, how much I pray will such a Labour cost you? Put Case, that some Pounds of water cost you some Asses or Stivers, and the Magnet doth also cost you some Stivers, [ten Asses are a Roman Peny, which is Seven pence half Peny of our Money] and now how many Pounds of Oyl will there need to nourish that so little a Fire? And though you should spend forty, fifty, or more Pounds of Oyl, may not you well say, that you shall finish the whole work, for the Charge of two Golden Duckets. Well! what say you? Are you yet Content?

C. You do now again somewhat encourage my mind, which had almost fainted, by telling me, that the Matters necessary for our Work are sold at so mean a Price. But there’s one thing still that doth not a little trouble me, and that is, that so much time is required to the Fixation. All the other things are as well as I could wish: But, I would fain have had that shorter work of three hours, or seven days.

B. O thou Dreamer, what have I to do with thee? What? doth that space of time, wherein such excellent and most profitable Fruits are to be hoped for by thee, seem too long? What dost thou think to get without length of time? Good things are not wont to offer themselves without Process of time, as the common Proverb tells us. Mean while you may follow your Vocation, nor needs there any other Labour, than that you look to your Lamp Morning and Evening, and see how the Fire is. And I pray, are not the Country men constrained to wait their time, wherein to reap, and again to receive the Fruits which they committed to the Earth? And though they have sown their Seeds afore the approach of the Winter, yet they cannot reap them again from the Earth, sooner than the next following August, which then rewards and recompenseth all their hard Labours. But now, the waiting so long a time does not tire them; for they patiently expect the time of Harvest. Thus likewise are you to do, but if you are greedily desirous of sooner making ready your Pellets, or Balls, by the boyling, you may I Confess, have a sooner ending of your expectation, and that on this wise, viz. by a stronger Fire, which may make your Water boyl without any ceasing, but yet in this same way of Operating there doth again happen this trouble, from that strong and uncessant seething, viz. that your Water being without any intermission resolved into Fume and Vapour, is always lessened, and you must of necessity be always pouring in more new. Use which of these two ways you please, for you are e’en importunate and troublesome enough unto me. I will not, for the time to come, take on me to instruct any more such Disciples as you are. What do you think, that if that short work of three days, or of seven hours were known unto me, I would presently reveal it unto you? No! But yet I am not gotten to so high a Degree of knowledge, as to profess my self a Master of so great an Art. I do believe though, that such things are possible to be done, but I deny, that I my self am able to do such notable things. And now, go home, in God’s Name, and diligently and seriously meditate upon all these things: You have heard enough, and my time will no longer permit me to confer with you. If perhaps, one or two Errours should put a stop to your proceedings, you may again come unto me, and ask me thereabouts. Mean while I commend you unto God, and pray him to bestow his Blessing upon your self, and your Labours.

C. Now am I contented, not know what farther I should ask: I am sorry, that I have so much troubled you by my dull Brains, and beetle Head, and been so importunate: Nor know I, how to requite your deserts, God will reward you with Life eternal, I shall go home full of joy, and bear a glad Message, and Tidings unto my Family. And I pray God to be at all times present with us, to our Help and Succour.

B. Amen.

The COROLLARY.

I have, in this Third Dialogue, made mention of a certain secret fiery Water, which can ripen the Volatile and immature Minerals, and Metals: And herein I have principally regarded a Particular Transmutation. But forasmuch as a Particular Melioration of the Metals requires as much time, and no fewer Expences, than the Universal it self does, I would here commend to the Sons of Art the Universal work, which is to be preferred before a Particular one. Such things as we have perhaps omitted in this Dialogue, the Description of my fourth Secret Fire will sufficiently supply the defect; to which, I refer the friendly Reader. He will there see and understand, that the greatest part of the whole Work, and the very hinge of the said Operation, consists chiefly in the true Vessel, in which our Matter is to be ripened; and without the knowledge of which, there can never be any thing done to purpose. Which Vessel, seeing that all the Philosophers have covered over, and hidden with so great a Care and Diligence, and have involved it with such obscure Clouds of darkness, I should do amiss, yea, most extreamly amiss, should I lay it open, and bring it from out of those dark inwrapments, into the Light. Thus much only I say, that it ought to be such a Fornace, and the Vessel it self such a one too, as in which, all the Chymical Operations, viz. Solution, Putrefaction, Distillation, Sublimation, Cohobation, Ascension, Descension, Circulation, Inceration, and Fixation may be perfectly shewn unto an Hermetick Disciple, or Learner, in one hours time, in one little Fornace, in one Glass, and in one Fire, all which must not cost more than the value of one quarter part of a Doller, and is all done without any changing of the Glasses, or putting to, of the hands of the Operator. These are indeed such things as exceed all the belief of the whole World, but yet they do not exceed Glauber’s faith, nor sufficeth it him only to believe, but he can also effect the same, that so other incredulous people may believe likewise.

* * * * *

N. B. On a certain time, as I was familiarly discoursing with a learned Man, concerning such great and incredible things, he presented me with these following Verses, aptly agreeing to this Matter in hand.

Thy [3]Sirname =(Glauber!)= given was, as, unto =Faith=, relating Yet by good right it should have squar’d unto thy Operating. Faith’s Objects are invisible, but yet, such things, do you, As would at first be scarce believ’d, produce by Art to view.

[3] John.

_A Short Exposition upon the Hellish Goddess =Proserpina=, the Wife of =Pluto=, =viz.= what the Heathenish Philosophick Poets, as =Ovid= and =Virgil= understood by it._

_And how, by the help of this =Proserpina=, the =Animæ=, or Souls, of the Mortified =Metallick= Bodies are carried out of the Chymical Hell into the Philosophick Heaven. Translated out of the =High-Dutch=._

Reader, that we may see, if and how the inferiour Metals, by true Art, may be transmuted into good and constant Gold and Silver: I find, that it is first necessary to declare whence, and by what means the Melioration of the imperfect Metals must proceed by Art, and by what means only by Nature, without the hand of the Artist, the clean and fixed Gold and Silver hath arrived to such a Purity, and Perfection.

It being then, that this knowledge is the only Foundation, upon which Alchymy is built, I find it necessary to discover it to those, who are ignorant of it, and to shew a sure way, in which they may go without hinderance, and happily arrive to the desired End.

The Reason, why Nature generates all Metals in the Mountains, and brings some of them to Perfection, and leaves others imperfect, several Philosophers of our Ancestors have very plainly described, and therefore needs not here to be repeated. He that knows it not may enquire after it, in the Writings of these Philosophers, where he may learn their Grounds, or Reasons, only this little I think necessary here to shew, viz. that all Metals and Minerals have but one Original, or beginning, to wit, the four Elements, Fire, Air, Earth and Water. But that one Metal in the Earth, in which is its Matrix, becomes to be more noble than another, this is but accidental, according as one Metal by the Central Fire is more, or less cocted, and chiefly from thence, according as the Universal Spirit of the World, or first Matter of Metals, lights of a Matrix in the Earth, more clean or unclean. But passing this by, because the Books of Philosophers are filled with them, although observed by a very small number of Men. For almost all who read Chymical Books, read only to the end, that they may see those Processes, which teach how to make Gold and Silver out of the inferiour Metals, but do not at all mind the Original, and difference of Metals, although that ought to be the first, for where the Philosophers write of the Generation and difference of Metals, there they publish the whole Ground of Alchymy: But where they write their Receipts, and Processes, their they obscure the Art, and lead the easie Believers into Errour. Among all the Philosophers, I have found none which hath dealt more plainly and openly in this Matter, than Paracelsus in his Heaven of Philosophers, who writes, that every Metal is an hider or concealer of the other Six, or that every visible Metal contains in it self invisibly and spiritually the other six Metals, and that to bring forth and make visible, the invisible, and more noble Metal, and on the contrary, to transplant the visible and ignobler Metal in the same place, where the more noble and invisible was, is very possible, which is indeed the very Truth. For I my self have perform’d this Transplantation, not only once, but some hundred times. If any hath a mind to perform any notable thing in Alchymy, he can find no Book, which will teach him more than the Book above cited. But yet I will not despise the Books of other good Writers. And if this were not true, that every visible Metal hides in it self the others, invisibly, how could it be possible to transmute any inferiour Metal, either universally or particularly, into good and constant Gold? But that it is possible, daily ocular inspection proves to be true, in several places of the World. Now if this be so, as no man needs to doubt it, it will not be difficult to teach any understanding Man, if he will but learn a little how to handle the Fire, how to bring forth fixed and corporeal Gold, out of those gross and visible Metals, in which lyes hidden a great deal of pure and spiritual Gold. But yet you must know, that one clean Metal hath more invisible and spiritual Gold in it, than another. Jupiter hath in it much spiritual Gold, but Venus more, and Mars the most: Yet Antimony doth not give place to Mars, for the quantity of spiritual Gold. Now whosoever is minded to undertake this sort of Labour with Profit, let him take care what Metal he handles, and how he handles it, that instead of Profit, he may not reap discouragement and damage, but may have reason to thank God, Nature and Art; in which, this following Process will sufficiently help him, in which, the true and most certain way is openly shewn. Yet with this Proviso, that he so lives, that God may be pleased with his Conversation, and not have it in Abomination. For Gods blessing is all in all. There must be together earnest Prayers, diligent Consideration, and unwearied Labour, or else one may easily fail, although the Art be plainly and clearly set before his Eyes, without any reserve, which a good Christian ought certainly to believe. Yet I have often heard the contrary, from impious Men, such are the adherents and Consorts of Farnner, as if God had nothing to do with such Arts, and that Art alone was Master in these Cases, which certainly is very impious, seeing that such Blasphemies, take away from God his Omnipotency, his Goodness and Mercy, and give them only to Nature, seeing that God hath not his beginning from Nature, but Nature from God. Have not the wise Heathens believed, that God could give his blessing to Mens endeavours, and take it away again at his Pleasure? What saith Virgil, that famous Philosopher? when he teacheth hew to pluck the Golden branch from the Opake Tree:

_Tene manu, facileque sequetur, & uno avulso, Non deficit alter, si te fata vocant, aliter nullis viribus Nec duro ferro avellere potes._

_One Branch being pluck’d and born away, Another follows; unless the Fates say nay nay: Without whose Smile, no force of hardest Steel To crop the smallest Twig, can ought prevail._

It is said, Ora & Labora, Pray and Labour, according to which, let every Man live. Now you shall hear how the imperfect Metals, in a particular way, may be transmuted with great Profit, into perfect, and that very plainly without any reserve, for I have obtain’d it at length by much Consideration. And because my great Age, and several long Sicknesses keep me continually in Bed, and both Feet are as in the Grave, where I stand certainly expecting nothing else, but a happy departure out of this transitory Life, into a better, which passeth not away. So that I would by no means intermit to sing with the Swan before my end, a pleasant Song; which may rejoyce all the Lovers of Alchymy, if they will make themselves sharers of this Melody. For those who read what I here write, and yet give no Credit to it, nor put their hand to the Work, and finish it with diligence, they will reap no Profit by this my instruction. But those who understand my Writing, and work plainly after the Letter, provided they have but a little understanding in the Fire, will reap great Profit; yea, even great Riches by it. For I am plain without any reserve, so that if any should fail, the fault will not be mine, but must be imputed to the Workmans want of Skil; for I never in my Life sought to gain any thing by my Writing, neither will I now do it, but it sufficeth me if I do good to my Neighbour, out of Love, with that Talent which God hath given me. Whosoever is on Glauber’s side, and will participate of my good intention, he may, or let it alone, ’tis all one to me, for they are not all good Cooks that wear long Knives; the Art consisteth in Experience, and he that is but any thing skilled in Chymical Operations will do well enough, for all is laid plainly down before his Eyes. But on the contrary, the Covetous, Proud, and Lazy, who seek to be rich without labour and pains, will find every thing dark, and never attain to any thing profitable. For God will have it so, that not every Body shall be Rich, as Paracelsus very well expresseth it in his Book of Sulphur, when he saith, Many might be helped with a few Words, if it was not against the Will of God, for God will not have the =Goats=-tail equal the =Cows= in length, for else out of Pride he might with it beat out his own Eyes, and therefore it is better to be silent, that they may remain Poor. Thus Paracelsus. But I Glauber say, that it is better to lay down the Art in truth, without difference before all Men, for God keeps still his hand over it, and to whom he Wills it, he will give it, and to whom he will not give it, he knoweth how to cast a Mist before his Eyes, that he may not see the good, nor have power to apprehend it, but may wander about in darkness, with his proud and dull Head, till at length he fall into the Pit of the impious, and there perish without help. But that I may no longer detain the Lover of Art with my Discourses, but come at length to the Practice, I will in the Name of God here set down the whole Process as it is in it self, without any Reservation, and the whole business is thus.

Now followeth the true, and often practised Process, how to transmute Silver (as being yet not a perfectly mature Metal) by degrees, without any loss, totally into the highest perfection, that is to say, into good Gold abiding all Tryals. After the revealing of this Process, we shall also hear, how all the imperfect Metals, viz. ♄, ♃, ♂, and ☿ may after the same manner (but yet not totally, but only so far as they contain an incombustible Mercury,) be transmuted into good Gold and Silver. And after this Revelation, we will not omit to shew also, which way ☿ the most immature of all the Metals, may be transmuted, not only Particularly, but also Universally, into the highest Medicine, and the best Gold. But the later must thus be understood, that we may not cast Pearl before Swine, but that they may remain only among honest hearts, and not come into the hands of double-minded Men.

But now, to come to the Melioration of Silver, the ingenious must know, that Silver is naturally fixed in the Earth, and endures the fire, and therefore needs no Art to fix it; for it bears the Tryal of the Test, as well as Gold, wanting only Colour and Weight, which Nature hath not bestowed upon it, but may be procured by Art. As for the Colour, the secret Fire of the Wise can only make it perfect, for all Colours are absconded in the common Fire of Wood, and the Sun, as we daily see, that the Universally ripening Sun, brings all the Fruits of the Earth, from a Green and White, by its constant Beams, to Redness and Maturity. And we also see, that the common Fire, of Wood and Coals, makes Earths and Minerals which are White, become Red, as we see Crocus Martis, Minium, and other Colours which are produced out of Black, Gray, and White Metals and Minerals; as the highly illuminated Paracelsus hath sufficiently taught us, viz. that the common fire of Coals, by its own power and innate Nature, without any addition of other things, is perfectly able to graduate the white Metals, into Red, or yellow Gold, as you may see in his Book of Cements. If the common Wood-fire of it self doth this, what cannot the Fire of the wise effect, which was always kept in the greatest Secrecy? Especially, if one know how to add a graduating Metallick Species, as Mars, Venus, and Antimony, and the like, after a spiritual manner, to the secret Fire; which is the way to give to white Silver, a constant Redness.

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