Part 3

I Hortulanus, so called for the Gardens bordering vpon the sea coast, wrapped in a Iacobin skinne, vnworthy to be called a Disciple of Philosophie, moued with the loue of my welbeloued, doo intend to make a true declaration of the words of Hermes, the Father of Philosophers, whose words, though that they be dark and obscure, yet haue I truely expounded the whole operation and practise of the worke: for the obscuritie of the Philosophers in their speeches, dooth nothing preuaile, where the doctrine of the holy spirit worketh.

CHAP. I.

That the Art of Alchimy is true and certaine.

THe Philosopher saith. It is true, to wit, that the Arte of Alchimie is giuen vnto vs. Without leasing. This hee saith in detestation of them that affirme this Art to bee lying, that is, false. It is certaine, that is prooued. For whatsoeuer is prooued, is most certaine, And most true. For most true golde is ingendred by Art: and he saith most true, in the superlatiue degree, because the golde ingendred by this Art, excelleth all naturall gold in all proprieties, both medicinall and others.

CHAP. II.

That the Stone must be diuided into two parts.

Consequentlie, he toucheth the operation of the stone, saying: That which is beneath, is as that which is aboue. And this he sayth, because the stone is diuided into two principall parts by Art: Into the superiour part, that ascendeth vp, and into the inferiour part, which remaineth beneath fixe and cleare: and yet these two parts agree in vertue: and therefore hee sayeth, That which is aboue, is like that which is beneath. And this diuision is necessarie, To perpetrate the myracles of one thing, to wit, of the Stone: because the inferiour part is the Earth, which is called the Nurse, and Ferment: and the superiour part is the Soule, which quickeneth the whole Stone, and raiseth it vp. Wherefore separation made, and coniunction celebrated, manie myracles are effected in the secret worke of nature.

CHAP. III.

That the Stone hath in it the foure Elements.

And as all things haue proceeded from one, by the meditation of one. Heere giueth hee an example, saying: as all things came from one, to wit, a confused Globe, or masse, by meditation, that is the cogitation and creation of one, that is the omnipotent God: So all things haue sprung, that is, come out from this one thing that is, one confused lumpe, by Adaptation, that is by the sole commaũdement of God, and miracle. So our Stone is borne, and come out of one confused masse, containing in it the foure Elements, which is created of God, and by his sole miracle our stone is borne.

CHAP. IIII.

That the Stone hath Father and Mother, to wit, the Sunne and Moone.

And as wee see, that one liuing creature begetteth more liuing creatures like vnto it selfe: so artificially golde engendereth golde, by vertue of multiplication of the foresaid stone. It followeth therefore, the Sunne is his father, that is, Philosophers Gold. And as in euerie naturall generation, there must be a fit and conuenient receptacle, with a certaine consonancie of similitude to the father: so likewise in this artificiall generation, it is requisite that the Sunne haue a fitte and consonaunt receptacle for his seede and tincture: and this is Philosophers siluer. And therefore it followes, the Moone is his mother.

CHAP. V.

That the coniunction of the parts of the stone is called Conception.

THe which two, when they haue mutuallie entertained each other in the coniunction of the Stone, the Stone conceiueth in the bellie of the winde: and this is it which afterwarde he sayeth: The winde carried it in his bellie. It is plaine, that the winde is the ayre, and the ayre is the life, and the life is the Soule. And I haue already spoken of the soule, that it quickneth the whole stone. And so it behoueth, that the wind should carry and recarry the whole stone, and bring forth the masterie: and then it followeth, that it must receiue nourishment of his nurse, that is the earth: and therefore the Philosopher saith, The earth is his Nurse: because that as the infant without receiuing food frõ his nurse, shuld neuer come to yeres: so likewise our stone without the firmentation of his earth, should neuer be brought to effect: which said firmament, is called nourishment. For so it is begotten of one Father, with the coniunction of the Mother. Things, that is, sonnes like to the Father, if they want long decoction, shalbe like to the Mother in whitenesse, and retaine the Fathers weight.

CHAP. VI.

That the Stone is perfect, if the Soule be fixt in the bodie.

It followeth afterward: The father of all the Telesme of the whole worlde is here: that is in the worke of the stone is a finall way. And note, that the Philosopher calleth the worke, the Father of all the Telesme: that is, of all secret, or of all treasure of the whole worlde: that is, of euery stone found in the world, is here. As if he should say, Behold I shew it thee. Afterward the Philosopher saith, Wilt thou that I teach thee to knowe when the vertue of the Stone is perfect and compleate? to wit, when it is conuerted into his earth: and therefore he saith, His power is entire, that is, compleate and perfect, if it be turned into earth: that is, if the Soule of the stone (whereof wee haue made mention before: which Soule may be called the winde or ayre, wherein consisteth the whole life and vertue of the stone) be conuerted into the earth, to wit of the stone, and fixed: so that the whole substance of the Stone be so with his nurse, to wit earth, that the whole Stone be turned into ferment. As in making of bread, a little leauen nourisheth and fermenteth a great deale of Paste: so will the Philosopher that our stone bee so fermented, that it may bee ferment to the multiplication of the stone.

CHAP. VII.

Of the mundification and cleansing of the stone.

Consequently, hee teacheth how the Stone ought to bee multiplied: but first he setteth downe the mundification of the stone, and the separation of the parts: saying, Thou shalt separate the earth from the fire, the thinne from the thicke, and that gently with great discretion. Gently, that is by little, and little, not violently, but wisely, to witte, in Philosophicall doung. Thou shalt separate, that is, dissolue: for dissolution is the separation of partes. The earth from the fire, the thinne from the thicke: that is, the lees and dregges, from the fire, the ayre, the water, and the whole substaunce of the Stone, so that the Stone may remaine most pure without all filth.

CHAP. VIII.

That the vnfixed part of the Stone should exceed the fixed, and lift it vp.

The Stone thus prepared, is made fit for multiplication. And now hee setteth downe his multiplication ct easie liquefaction, with a vertue to pierce as well into hard bodies, as soft, saying: It ascendeth from the earth into heauen, and again it descendeth into the earth. Here we must diligẽtly note, that although our stone bee diuided in the first operation into foure partes, which are the foure Elements: notwithstanding, as wee haue alreadie saide, there are two principall parts of it. One which ascendeth vpward, and is called vnfixed, and an other which remaineth below fixed, which is called earth, or firmamẽt, which nourisheth and firmenteth the whole stone, as we haue already said. But of the vnfixed part we must haue a great quantity, and giue it to the stone (which is made most clean without all filth) so often by masterie that the whole stone be caried vpward, sublimating & subtiliating. And this is it which the Philosopher saith: It ascendeth from the earth into the heauen.

CHAP. IX.

How the volatile Stone may againe be fixed.

After all these things, this stone thus exalted, must be incerated with the Oyle that was extracted from it in the first operation, being called the water of the stone: and so often boyle it by sublimation, till by vertue of the firmentation of the earth exalted with it, the whole stone doo againe descende from heauen into the earth, and remaine fixed and flowing. And this is it which the Philosopher sayth: It descendeth agayne into the earth, and so receyueth the vertue of the superiours by sublimation, and of the inferiours, by descension: that is, that which is corporall, is made spirituall by sublimation, and that which is spirituall, is made corporall by descension.